s.x».-3:e:«--"V2>;.'4ir-_^ 


FOR  THECKNTISEL, 


\T\\z  fo'.lo  vin;^  Eir^iy  was  wrote  auJ  pvJ)lifl:eJ  imr.e- 
♦li  -icly  after  the  ;^rc.it  fne,  March  20,  » ';6o,  anJ  is  now 
icpu^lilhn!  as  a  ),)lic)ible  to  the  late  Conflagratiou  ] 


TME  iincertaiiity  of  hMman  life,  the    tranfitory    nature 
ji'iJ  coiuimial  i'iciliitudes  oltlii:^  jiref^Mit  Hate  of  bom;; 
.'uiJ  of  all  cni»»yms.iis  :\ini    poilVdions  in  it,   are  truths  fo 
well  lviiO\»'n  to  every  iliouc'  tf'vil  pcrfi)n,ancl  have  Jo  ofit?a 
Veen  the  fu*iie<fi5  of  .j'.ulici;)u3  writrrs  ii  all  ages,  that  the 
J\roi;^jftiavL*nticr.  cnn  perhaps  (caret  fi:id  any  thing  novv 
K)  ()}fir,  nn-.l  a  m">i'el^  Milfe  with  reludlance  undertakes 
i\\t  liiCTie  :  Vet  f.jch  is  the  frailty  of  huinan  nature,  that 
\.iK:i  a  fuJdcii  Gataftrophe  fur?  011^.15  uithe  mmj  isfint- 
tiTe.l  atil  vllicoiicirteU,  and  does  not  r^aJilv  collefl  th.)fe 
rcftet'^inris  fuijable   to  the  occ.i.fi.jn,   (^r  elle    by    Jiav^ing 
l»:*f.i  ufid  tv)  r-.'*gieil  fa:!^  refi?rti;ms,  from  a  conctptiun 
t'lat  they  muft  iieeds  flo-.v  naturally   fro.n  fiiciv  calamities 
as  ih'H)lJ  prc.lucc  Wvinx,  the   rr.iaJ  throi^gh.  uifuft,  may 
ii'K    imrnei'.iateiy    conceive  them    wlien  vv:ip.tv'i.!.     It    is  ' 
'rii?,  llie   V'):cc   of  nature    has    ah^ays    hsen   rhe    fame, 
i;  continually   fuunding,    and    ur.uerftood    by    wW  ;    yet 
Aran^s  to  fay,  wliat  we  heur  t!ic  oftcncft,  we  attend  to 
the  lea;1,  and  ivliat   wc  are  fhe   moft  certain  of,  we  give 
the  kaft  heed  lo  ;  hut  there  are  tim-iS  when  g^'nJ  proTi" 
K\ttnct  fends  a  loider  fammonsby,  X.\\2  flrnj;jles  of  nature-.; 
:\<^C\  prj'jlainns  thofctruths  which  though  they  could  not  ' 
opera:;-  by  the  i;Tip.)rtanc'.'  of  tlklr  nature,  yet  iriay  force 
their  effeilil  by  ro  i^uipr  the   palHons  ;  but  hisre  fraiky  a- 
I'rain  takes, place',   from  extreme  tlioujhtlennei's,  t'-.e  jiaf- 
fiou?  b;ing  rouz:d,  wc  n'Oi  on  to  confufion  and  error  ;   i 
liisfc  pilots  ;;rowinp,.carelcrs  by  a  longcalm,we  llesr  by  tiie  1 
rafl  (vf  paffion,  i.iftind  of  tlie  comp.ifs  of  underllanding, 
l-.ccdief:;  of  the  port  of  truth,  and  negligent  of  thofe  du- 
ties to  which,  tlia  paiTi  )'is  were  only  defigr.ed  to  urge  u  ,., 

To  point  foitb  and  f.iniil<  irifc  thefe  tru'.h^Jias  been  the 
\v'ell  handled  fubjesfl  of  the  beft  writeis  ;  t»ut  \^'hile  na- 
f  irc  contiii  jes  t'j  UiTj-non,  and  t!ie  wifd-)iTi  of  Iier  voice 
rc,na»ns  in  any  ineafare  n.cgleded,  the  tlierre  cannot  be 
truly  cxhaafted,  nor  the  rer^etltion  of  it  nerJlcfs. 

r.jrtlicfe  ends,  this  Eiriy  is  prefented  to  the  public 
vi  nv,  if  it  prifj  Uidji*  the  jii  igment  of  r.bJe  minds,  they 
will  acfpiitffce  in  any  truth,  and  at  ler-.fl  nay  Troii  Iience 
tal;e  a  hint  for  nobler  thoughtr;  bcfidci,  rhcre  is  a  fat- 
i:,fa(*^t.ion  wcnll  feel  in  jrJving  vent  to  the  tliroljbings  of 
the  boram,and  in  colIe<Sli)i2  to  forr.3  ordVT,ttiorGt,ho-:ghts 
wliich  final  througli  the  mind  op-  fuch  occafirtns. 

l.'H  this  then  he  the  apology  ;  but  if  ^o{\  any  one 
fh>i:l.l  cenfure  m-j  for  treading  in  this  nnaccuaom.jd  path 
of  v/.  iting,  I  muft  oiiit  the  difpute  and  fcreera  mvfclf  be- 
/.calh  the  horrors  of  tiiat  never  to  be  forgotten  nipht,v\hen 
t  'i".  fiani  5s  bro'ce  loafa  en  our  hcufe';,  and  laid  fo  large  a 
part  of  our  capital  in  rains;  lam  fcnfible  that  p.aintcd 
T^i  ror'.  il!-hecf>TT;  rei!  f;)rrow,  and  are  never  to  be  ufej 
bat  wb.en  tlie  palTnns  r.re  Hug^ifh  ;  and  therefore  paf- 
fiMg  over  that  ample  fie'd  for  dtfrriptu^n,  whioh  the  late 
unhappy  cataflrophe  afTords,  foall  confine  myfelf  to  thofe 
f -.her  fads  which  no  body  (hould  be  igiQrant  of,  and 
V.  ith  wl'.ich  every  body  muft  needs  be  affe<ftcd. 


It  was  then  in  the  firft  vvatchf-s  of  the  morn-ng,  v>  ficn 
/>iu- l)o;lies  wers  ftft  fit.terecl  v.it'i  foaatl^ft  flecp,  that 
the  fire  wa^  firil:  difcove'rec!,  and  the  town  r.!.-\nned  with 
?.n  oat-cry  ;  the  inhahitants  were  fpeedily  colledUd,and 
though  the  fire  was  found  in  tlie  cctl.lr  of  a  brick,  houfc^ 
yec  it  I'ojn  eat  through  tts  prifon  ;  tlie  wind  blowing 
iredi  iirg^d  on  the  fiamei,  and  with  farprifing  fury  tl\ey 
ravaged  in  fpiLe  of  all  oppoHtion  or  means  to  fupprefs 
tham  ;  tlie  cinikrs  and  burninr;  ruins  were  carried  to  the 
Icewardmoft  part  ofthe  town,  by  means  of  which  Come  ' 
who  thought  tliemulves  in  no(la:,ger,  xvere  the  fconeft 
confumcd,  and  the  inliabitants  of  tliem  being  gathered  to 
sTiil  at  the  held  of  the  /ire,fafrered  t!ie  greatcilinltcs  at 
thsiv  own  hDufes ;  the  like  evil  happened  to  numbers  of 
tradefmen,  whofe  fliops  werefo  qnicli  fuel  foJ'the  flames, 
that  their  tools  and  ftock.  were  r.11  confumed  before  they 
could  repair  to  Them  ;  in  fonle  pLices  we  heard  tlie  1 
Ihrieks  (ii  mothers  and  children  rouzed  from  their  beds 
\;y  the  furroundinj  flimes,  and  no  man  to  l^elp  ;  h-^re 
'\.-e  might  beliold  th<?  :^gei.\,  the  fick.  and  the  bcd-rid,  whofe 
did'ancc  fyom  the  feat  of  th^  fir-e  i^ave  them  hnpej  of  fe- 
r;irity,driren  forth  re  the  inclemeneies  of  the  weather, not 
•  knovvin;  where  to  Shelter;  there  we  might  fee  thofs 
whofe  lealt  tho-.^hts  were  placed  on  their  fubfh^nce, 
»nr3  whofe  greatefi:  anxiety  was  to  fave  their  lives  :  Tlius 
i-aged  this  fire,  forckng  its  way  at  the  windows  of  brick 
houfes,  ^vhofe  fiat^d  roofs  were  thoujlit  a  fi)i?i,-:ent  de- 
fence, thui  adding  burning  to  burning,  till  it  left  no 
building  nnconfumed  uhere  the  wind  would  let  it  pafs. 
The  natural  horrors  of  the  night  aiidcd  terror  to  this 
cataftrophsj  and  at  once  rendered  it  more  difnial  to  the 
eye,  mure  grevious  to  be  born,  and  more  dirTiCutt  to  be 
fuprelTed,  till  the  odious  niglit  wore  out,  and  with  it 
vanifasd  the  height  of  our  friars ;  but  not  {f  :lie  reality 
of  our  forrow,  the  rifen  fun  affuaged  the  gloom,  of  the 
night,  but  gave  \cs  a  difmal  profjicct  of  its  liavock  ;  a 
f]ie6lacle  fhocking  to  fenfibility  !  Like  the  biaftsd  trees 
of  fummer,  or  the  (keleton  of  fome  deiightfui  body  ;  yet 
far  lefs  ungrateful  to  the  fight  than  forrowful  to  be  re- 
f.aflad  on.  Take  a  farvey  tlien  of  tlisfe  e::tended  ruins , 
here  once  lived  the  loyal  fubjecf^,  the  tender  father, 
the  obliging  friend,  awd  a  gc*d  commonwealths-man; 
but  their  habitatioriS,  as  with  one  fweep  .of  a  fcytlie,  are 
rJl  cut  off,  and  they  thrown  on  the  charity  o'f  their 
j'riends  :  And  is  this  all  ?  Ahs  thereaie  ilill  morehean- 
])iercing-fceties  ;  walk  thron2;h  tlie  ruin?,  and  take  a 
n-.ore  particular  account ;  here  lived  t!ie  laborious  tradef- 
tnxn,  on  whufs  daily  iuduftry  depended  the  fuftenance 
of.'i  iUim3rous  family  ;  there  lived  one  wiK)re  circum- 
Itances  were  ftraitened  with  poverty,  and  diflrefled  by 
ficknel's  :  here  lived  one  jnil  ein-jgm^  iVum  indigence, 
atld  reaping  the  firfl:  fruit*  of  hon^ft  mduury  ;  tliere  livid 
thofe  whofe  corhfci table  circumllances  arfv>ided  a  refuge 
for  the  needy;  and  an  habitation  for  t!ie  friendlefs  ;  here 
lived  th.>fe  whofe  fubfif^ence  depended  on  their  fituation  i 
far  bufi;iefs  ;  there  lived  thofe  whofe  all  was  ip  their 
houfes,  and  here  thofe  who  are  ftill  unhappily  aafv.-era- 
ble  for  all  they  loll  j  there  lived,  and  there  v.-as  the  fub- 
fiftence  of  th«  aged  and  infirm,  whofe  frugal  indiiftry  in 
youth,,  had  procured  them  the  merited  fupport  of  eafy 
old  age,whea  the  body  unftrnng  for  labor  can  no  longer  fup- 
ft'ortitrelf— But  all  cutoff",  their  induftry  appears  no  more, 
\  and  the  fatigues  of  youth  overtakes  them,n'hcn  age  fhould 
\  be  at  reft  ;  the  children  muft  bdg,  and  th<^  induftiiuus 
'  mull  be  dependent,  the  forehanded  repeat  his  toil  anew, 
j  and  the  debtor  lay  at  mercv  ;  the  friendlefs  rnufl:  feek. 
f  for  f)tUer  p:itrons,  and  they  w!io  pitronizcd  implore  com- 
paffion  ;  the  affluent  a»ed  muft  forget  th?ir  eafe,  and 
I  too  foon  lofe  the  benefit  of  that  fabftance  wliich  they 
\<jould  not  carry  hence. 


,/5  £ 


X   > 


p   - 

5  s^ 


2  -5  =  .8 


C     S     V     r- 


is?  S3 


^.  ~    y    <->         Xi 


"  -^  "  i^  "^ 

•^  ?  5  2-^ 

._;    V  rt   <«    /~ 

—  -C  o    O 

^    <0  up! 

o   ;•  ««       ^j: 

•  ^    :  o    O    S. 

c:  -  rt  J  w 

:=.  ~  —  o 


-    r   -  -:?   > 


fe    -5    -J 


:;  "  ^  OS 


V/hf  r-  <bnll  ll'.e  mifcr  beAow  his  hoarAkor  i^ccx- 

,ner  his  ill  goaen  c-^ms.  or  how  f-iall  CKe  worl.tiy 

tecurc  his  h.V'pincfs  uh.^n  flames  Urrnuiul  tliein  .    , 

'  urc  pillion  of  firrak  u-hidi  ^ve  behcUl^fUat.ng  to 

V  u'c-c  at  once  cm'.  I  n  a  iral  cf  (^ur  poliemons  unU 

;  -ivc  :.'f  thcii-  lof.:  But  u  liat  Uy   thefe  mighty  ni- 

•»'ey  i\^e\\'  v.:  rt  how  unceit.iin  atsnurc  wehol-.l  our 

•ncnts/foi-  iifxi  iir/uer  a  fuv-eieign  j.roy.de.xe  %ve 

,   ndwVt.-J  cvrn  to  the  ftaliUty  of  the  %viml  that  it  did 

r.oi  V  ^rv  and  roll  the  fi.mes  over  i!;c  uhole  town.  V^  uh 

J.ou-  nuich  cafe  then  ran  we  fhift  the  fcene    Rao  fuppofe 

ou.lches  io  the  fituaiion  of  t'.e    prefei.t  dift.cfled  ;  v.T>r, 

il,n.rPo,.h)cf>,   orvir..:ao(e   that  protcac.  us      And  it 

bti.icdrArovcd,  we  lliould  have  felc  forrow  ;  hein£  lo 

narrowly  favcd  can  we  fail  to  roe't  witli  fympaihy  r  and 

if  c.-cr  ilie  goMan  rule  was  capahleof  a  benevolent  appi'- 

cMwn  th:  moft  infcr.fiblc  mull  now  feci  it,  aud  tl»e  n.olt 

hardened   put '^  -n  piafiice  ;    and   he  w!m  on  tins  occa- 

■  fjMu  vlo-snDt  b-ftoiv  bjuutifiilly  to  the  relief  of  tlie  inime- 

■  di.^ie  fi.ff  rrcis,  muft  eiiherflatt'cr  himfelf  wuh   fume  pe- 
cchii-     infall.ble    protection,     or    being     defnerate     in 

i  gidJincfs,  bid  a  bold  de/iancc  to  all  calamity.  Nor 
can  r.ny  one,  thouj-h  not  immediately  expofed  to  this 
deriru'f^iOn,  rirtflO'  oiftant  frf:m  this  capital,  farmifethat 
they  hive  no  pyt  in  its  general  admonition  ; 'tis  natiue's 
voice,  ll;at  u  ell  known  hetwld  of  the  Almislity  which 
tlio'  It  b?  n.JW  otlcrrj  here,  yet  echoes  every  u  here  ;  'tis 
but  one  I  \'.h  of  that  amazing  fcourge,  brandifhed  by  the 
hand  of  vcng'^aicr,  agaii.ft  a  ^nilty  world  ;  the  fame  fire 
may  parch  up  that  lan<l  which  it  does  not  confume,  an:! 
eaiili'i-nkes'makc  ii:;  (kfolation  worfc  thr-n  t!ie  jrcfeiU; 
if  ch-ricfovewe  are  common  tenants  of  a  flat-  variegate?! 
w:t!i  \n)'  and  forrow,  merhiuks  '^is  natural  we  fhould  in 
firr.-:- meahirc  (hare  tite  good  of  it,  whidi  wc  all  want, 
feci-.Rwcare  equally  expofed  to  the  evils  of  it,  unucr 
which  we  all  dcfuetn  be  icUcyed. 
ji  U,  rr.y  foal,  whnt  a  t!iou?ht  arifes  !  can  it  v.-ith  truth  be 
faid,  th^t  any  i:i  Imrn^n  llMpc,  though  their  da'Iy  fiipport 
were  robbery,  Ihould  lark  for  th-  c^nfufionot  a  public  calain- 
iiv,  and  plundir  ihc  prop-rty  of  the  cli'.u  tiled  ;  or  that  any 
-  cool  deliberation,  upon  wh.itloevcr  pretence,  (bould  ci- 
.  l-'Vlickly  or  priv-vi  ly  difcviuntinnnce  that  relief  to  the 
f./trtlTed  vhich  wc  rr.v;  all  ar  foine  time  want, and  which  hu- 
l,  mar.ity  fugscJl?  ?  forhid  it  hcivrn  !    . 

A!r>,   v.e  fv->journ  in  a  Vile  of  te^rs,  forrow  on  every   fid? 

vindsus,    and  lalls  f«r   thofe  duties  wb.i.h    v/e  feci  im- 

:.:i  in  out  natures,  dMties  fo  endeliably  erp.raven,   th  ^t  a 

,      t'en  fail,  "  :n  rolling  do  we  more  imrr,i;;itc  the  ir'mor- 

(1    Gr,^',  rhan  in  doing  a£ls  of  l:i-dnefs,"  ths  voice  of  reve- 

"  ->;i  is  ft  id  mere  explicit,  and  fo  plain,  that   Ic    who   run? 

/read.     PofTcfTions  lakc   to  thcmfelvcj  wine?.;    to  what 

}^!e  is  it   ihen,  tliat  wc  diilrcfs,  perplex  and  corrupt  our 

!s  in  petting  v.cakh,  the  poffi.fnoa  of  which  i-?  fo  precfl- 

s  ?  With  what  face  can  w;  fwell  with  the  conceit  of  riches 

'.  .I'.Vamc  air<;  of  importance,  difdain,  opprefs,  ind    lyran- 

—  over  ihe>lc  bcKcaih  us  (pcrhips  only)  in  fortune,  when   a 

.  hour^  may  fet  us  all  on  a  level  ?  Hew  much  does  it  become 

u!  while  in  jfF.ucncc  to  demean  outrehe*   with  liM.h  honefty, 

huniniiy  and  bcnchccncc,  as  th.it    if  calnmity    lliould  over- 

tke  u",  we  may  fland  ci^n'cfTcdly  the  worthy  objedts  of  nr<d- 

■i\  relief?  Mclhinks  this  cnt.illrophc  is  big  with  indri:<ftion, 

rouid  any  <  ne  f:!ethc  t'.ire  havock   produced  from  fo  fmall    a 

fire,  «nd  not  feel  the  obhg'itioR?  v/c  owe  to  the  community  in 

o,ur'J-n-oa,y  of  thiinccejrary    but  devourin?  clem-nt,  and  ot 

etcry  thing    that  is  cpt   fi:cl  for  the  fan^e  ?  foras  our   pof- 

■efriop,-!  are  net  fecured  byourowr  finzle  carefu'nefiB,  the  duty 

herclore  becbir.es  j;er»eral  j  and  m*y  I  be  pTrnittcd  to  take  a 

hint  from  Ihi:  drcadhil    derdation,   and  point    it   forth  aj  an 

eir.blcm  of  that  ddHruc"tion,  v/nich  tKc  pafTi'-.ns  -.vhc*  l';l  icofc 

proi;!CC  in   bun'an  mioils  j    when  the  firft  tr.cefs  ij    not  (uji- 

prtflcd,  like  the  lut  T  re  they   ravage, mere  ilc  by  rjnnii>p,and 

ir..iy  dcttroy  fcry  t^     ig  valuable  in  the  mind  ;  m^y   entirtly 

flrip  j:.  of  tlut  real  f     aftirc  which  only  c;io   fVand  us  in  itead 

when  a   prraier  confl-^gration  (ball  fcire  this  earth,   when  wc 

fliail  be  as  iiitle    ansi"  i^  lo   favc  our  lives,   is  many    lately 

were  to  lave  tlieir  \%r;ri  ily  ^c.Tc{T:ons. 


Scriving  to  enter  in  at  the  flrait  Gate 

explain'd  and  inculcated  ; 
AND    THE 

Connexion  of  Salvation  therewith, 

PROVED     FROM     THE 

Holy  Scriptures. 

I  N    T  W  O 

SERMONS 

On  Luke  XHI-  24. 

By  JONATHAN  MATHEW,  D.  D, 

Paftor  of  the  Weft  Church  in  Boston. 


"  BlefTed    are  they    which    do   hunger    and    thirft    after 
"  righteoufi)cfs  j    for  they   fhall    be   filled.'* 

Christ's  Sermon  on  the  Mount. 


BOSTON:  NE^'ENGLJND: 

Printed  and  Sold  by  Richard  Draper,  in  Newbury-Streef. 
Edes  &  Gill,  in  Queen-Street,  and  Thomas  Sc  John  Flee^ 
;a  Cornhill.     m,dcc,lxi.     ^ 


Sermon  L 


0>t>OO<XX\XK5CC«C>O<XX>C<X>COC<X>^^ 


Striving  to  enter  in  at  the  ftrait   Gate 
explained   and    inculcated. 


LUKE   XIII.   24. 
STRIVE  to  enter  m  at  the  ftrait  gate. — 

THESE  are  the  words  of  our  Lord  Jefus 
Chrift,  occafioned  by  a  queftion  that  was 
propofed  to  hhn  in  the  following  terms : 
*'  Lord,  are  there  few  that  be  faved?" 
Who  it  was  that  afked  this  queftion,  or  what  his 
views  therein  were,  we  are  not  particularly  in- 
formed. However,  it  feems  probable,  by  his 
addreffing  our  Saviour  under  the  title  of  *^Lord/' 
that  this  was  one  of  his  profefled  difciples.  But 
whoever  he  were,  and  whatever  his  particular 
views,  this  was  certainly  rather  a  queftion  of 

curiofity, 


6     Striving  to  enter  in  at  the  Jirait  Gnt^ 

curiofity,  than  of  real  Importance  to  the  inquirer 
Our  Lord  therefore,  inftead  of  returning  a  direft 
anfwer  to  him,  gave  him,  in  common  with  others 
that  were  prefent,  this  admonition  ;  the  obferva- 
tion  of  which  could  not  but  be  of  folid  advantage 
to  them,  as  tending  to  their  own  faivation  refpec- 
tively.  "  And  he  faid  unto  them,  Strive  [Strive  ye] 
"  to  enter,"   &c. 

The  words,  it  is  humbly  conceived,  may, 
without  any  impropriety,  be  confidered  as  an  ex- 
hortation, admonition  or  precept,  given  to  all 
thofe  m  general,  who  hear  the  gofpel  of  the  king- 
dom preached;  the  duty  enjoined  therein  being 
common  to  all ;  to  high  and  low,  rich  and  poor, 
male  and  fem.ale :  And,  it  may  be  added,  both 
to  thofe  who  are,  and  who  are  not,  already  in  a 
regenerate  ftate  :  For,  be  they  in  that  happy  ettatc 
or  not,  ftill  they  ought  to  ufe  their  utmoft  dili- 
gence to  obtain  the  faivation  revealed  in  the  gof- 
pel ;  or,  which  is  the  fame  thing,  to  enter  in  at 
the  ftrait  gate. 

But  it  may  be  proper  to  be  a  little  more  par- 
ticular in  explaining  the  phrafeology  of  the  text; 
what  is  meant  by  the  "  ftrait  gate,"  and  what  by 
''  ftriving"  to  enter  in  thereat. 

By  the  "  ftrait  gate,"  our  Lord  doubtlefs  in- 
tends in  general,  the  gate  of  eternal  life  and  hap- 
pinefs.     This  is  put  beyond  all  doubt  by  his  own 

Wor4s! 


explain  d  and  inculcated,  y 

,  words  In  his  fermon  on  the  mount ;  where  he 
mentions  the  ftrait  gate,  and  the  narrow  way,  as 
that  which  "  leadeth  unto  Hfe,"  and  which  *'  few 
find ;"  in  oppofition  to  the  wide  gate,  and  the 
broad  way, that "  leadeth  to  deftruflion;  and  many 
there  be,"  fays  he,  '*  that  go  in  thereat."  Our 
Lord,  in  this  manner  of  expreffion,  feems  to  con- 
fider  the  happinefs  of  the  heavenly  ilate,  under 
the  notion  of  a  glorious  manfion,  or  city ;  to 
which  there  lies  one  certain  road,  and  the  en- 
trance into  which,  is  by  a  door  or  gate.  In  con- 
formity to  which  manner  of  conception,  he  fays 
in  the  verfe  immediately  following  the  text — 
"  When  once  the  mafter  of  the  houfe  is  rifen  up, 
"  and  hath  ihut  to  the  door^  and  ye  begin  to  ftand 
"  without,  and  to  knock  at  the  door^''  &c.  And, 
In  the  revelation  of  St.  John,  it  is  faid,  "  BlefTed 
"  are  they  that  do  his  commandments,  that  they 
"  may  have  right  to  the  tree  of  life,  and  may 
"  enter  in  thro  the  gates  into  the  city."  You  fee 
from  hence,  to  what  our  Saviour  alludes  in  the 
text,  and  why  he  ufes  this  metaphor. 

But  why  is  this  called  a  "  ftrait"  gate  ? 
Doubtlefs  it  is  in  refpe<ft  of  the  many  obftru6lions 
and  difficulties  which  attend  the  working  out  our 
falvation,  or  finally  gaining  admiflion  into  the 
paradife  of  God.  The  way  of  error  and  vice  is 
faid  to  be  wide,  and  the  gate  of  deftruflion  broad ; 
I  becaufe  it  is  fo  natural  and  eafy  to  walk  in  the 
one,  and  to  enter  in  at  the  other.     But  the  way 

of 


8     Striving  to  enter  in  at  the  fir  ait  Gate 

of  truth,  righteoufnefs  and  life,  is  walked  in,  and 
the  gate  of  heaven  entered,  with  difficulty : 
Whence  it  is,  that  they  are  defcribed  as  narrow 
and  ftrait,  in  oppofition  to  the  former. 

By  "  ftriving '  to  enter  in  at  the  ftrait  gate, 
is  meant  in  general,  exerting  ourfclves  with 
vigour,  or  ufing  our  earneft  endeavours  to 
that  end ;  to  obtain  the  falvation  of  our  fouls, 
or  finally  to  gain  admiffion  into  the  kingdom  of 
heaven.  This  is  the  proper  notion  and  idea  of 
driving.*  It  is  oppofed  to  indifference,  negli- 
gence and  floth  ;  and  implies  an  intenfe  applica- 
tion of  the  mind  and  faculties,  in  order  to  effecfl 
what  we  have  in  view.  And  ftriving  thus,  fup- 
pofes  two  things.  One  is,  that  there  is  difficulty 
in  the  way,  or  oppofition  to  be  overcome,  which 
requires  a  vigorous  effort.  For  if  a  thing  may 
be  performed  with  great  eafe,  there  is  no  occa- 
fion,  nor  indeed  any  room_,  for  ftriving  in  order 
thereto.  As,  for  example,  a  man  in  his  full 
ftrength  can,  with  no  propriety  of  language,  be 
faid  to  ftrive  to  lift  a  ftraw,  or  a  fmall  pebble- 
ftone ;  or  to  do  any  thing  elfe,  which  may  be 
done  with  facility.  But  this  is  far  from  being  the 
cafe,  with  refpe^  to  the  matter  now  before  us. 
There  are  numerous  and  great  difficulties  in  reli- 
gion, as  before  obferved ;  with  reference  to  which, 
the  gate  of  life  is  faid  to  be  ftrait :  So  that  in 
this  refpeft  there  is  abundant  occafion  for  ftriving. 

The 
*  Agonizeflhc. 


n 


explain  d  and  incidated.  ^ 

The  world,  the  flefh  and  the  devil ;  principalities 
and  powers,  and  fpiritual  wickedneiTes  in  high 
places,  are  not  to  be  overcome,  but  by  great  re- 
folution  and  vigor  on  our  own  part,  even  tho' 
aided  by  Him,  who  is  frronger  than  ''  the  flrong 
rnan  armed." — The  other  thing  fuppofed  in  ftriv- 
ing,  unlcfs  it  be  an  irrational  ftriving,  is,  that  the 
objc(^  thereof  is  a  matter  of  importance.  For 
the  difficulty  of  a  thing,  if  it  be  of  no  confequence. 
Is  no  proper  reafon  for  ftriving  to  accomplifh  it : 
So  far  from  it,  that  this  will  be  a  good  reafon  for 
not  flriving,  or  giving  ourfclves  any  trouble  or 
concern  about  it.  Men  do  indeed  often  take 
great  pains,  without  having  any  thing  in  view, 
really  worthy  of  them.  In  the  language  of  the  pro- 
phet, they  *'  fpend  their  money  for  that  which  is 
not  bread,  and  their  labor  for  that  which  fatisfieth 
not."  Thefe  are  certainly  ill-placed  endeavours ; 
ftriving  to  no  good  purpofe,  even  tho'  the  ends 
aimed  at  are  attained.  But  when  our  Lord  ad- 
monlfhes  us  to  ftrive,  that  we  may  enter  in  at  the 
Itrait  gate,  this  is  a  matter  of  infinite,  eternal  im- 
portance to  us ;  and  fo  juftly  demands  our  utmoft 
care  and  endeavours. 

Some  may  perhaps  think,  that  ftriving  to  enter 
in  at  the  itrait  gate,  farther  implies  fome  uncer- 
tainty as  to  the  fuccefs  of  our  endeavours";  whe- 
ther they  fliall  be  effectual  or  not :  And  that  our 
Lord  defigned  to  fuggeft  this  to  us,  by  fuch  a 
manner  of  expreffion.     But  thi$  is  improbable 

B  for 


k  o  Striving  to  enter  in  at  the  ft  rait  Gate 

for  feveral  rcafons  ;  and  particularly  becaufe,  in 
his  fcrmon  on  the  mount,  the  precept  is  exprefled 
abfolutely :  ''  Enter  in  at  the  ftrait  gate  :"  Not  as 
it  is  here,  "  Strive,"  &c.  Which  former  manner 
of  exprcflion  feems  a  much  better  argument  for 
the  certain  pofFibiHty  of  the  thing,  than  the  lat- 
ter is  for  the  doubtfulnefs  of  it. 

But  enough  has  been  faid  to  explain  the 
phrafeology,  and  general  fcope  of  this  precept. 
In  farther  difcourfing  upon  the  fubje6l,  It  is  pro- 
pofed,  by  divine  affiftance,  more  particularly  to 
reprcfent  to  you,  What  this  driving  impHes  in  it  : 
The  fatal  confequences  of  not  ftriving  ;  together 
with  the  happinefs  and  glory  which  will  accrue 
to  us,  if  we  ftrive  effe^ually,  or  fo  as  finally  to 
enter  in  at  the  ftrait  gale  :  And  laftly,  What  con- 
nexion there  is,  according  to  the  word  of  God, 
between  ftriving  in  the  manner  we  may  and 
ought  to  do,  and  actually  obtaining  what  wc 
aim  at  therein,  the  falvation  of  our  fouls.  It 
is  propofed  to  enlarge  much  more  upon  the  laft 
of  thefe  points,  than  upon  any  of  the  others. 
In  the  firft  place  it  will  be  proper, 

I.  More  particularly  and  diftinftly  to  repre- 
fent  to  you,  what  this  driving  implies  in  it.  For 
this  is  a  very  comprehenfive  duty,  which  prefup- 
pofes  fome  things,  and  directly  contains  feveral 
others.     And, 

xft.lT 


explain  d  and  inculcated.  i  r 

I  ft.  It  prefuppofes  a  man  to  be  at  leaft  a  fpc- 
€ulative  believer  of  the  gofpel,  or  of  the  chriftian 
revelation.  For  ftriving  to  enter  in  at  the  ftrait 
gate,  is  the  fame  thing,  in  other  words,  v^ith  en- 
deavouring to  obtain  that  falvation  which  the 
gofpel  reveals.  And  it  is  evident,  that  no  man 
can  confiftently  be  fuppofed  to  do  this,  unlcfs  he 
is  firft  convinced  of  the  truth  of  the  gofpel  in 
general.  So  that  whatever  a  mere  heathen,  one 
who  has  never  heard  of,  or  who  rejects  the  chrif- 
tian  revelation,  as  an  impofture,  may  be  fuppofed 
to  do  with  a  view  to  his  future  happinefs ;  yet 
this  does  not  come  up  to  the  proper  notion  and 
idea  of  ftriving  to  enter  in  at  the  ftrait  gate. 
But  more  particularly, 

2dly.  This  ftriving  prefuppofes  a  man  to  be 
aw^akened  into  fome  fenfe  of  his  fin,  guilt,  and 
mifery  ;  and  into  a  ferious  concern  for  the  wel- 
fare of  his  foul.  The  falvation  revealed  thro' 
Jefus  Chrift,  refpe(5ls,  or  has  for  its  objccT:, 
not  the  righteous,  but  finncrs  ;  not  men,  con- 
fidered  in  a  ftate  of  innocency,  who  would  need  no 
fuch  falvation,  but  apoftate,  degenerate  and  guilty 
creatures,  juftly  obnoxious  to  the  wrath  of  God. 
It  is  in  this  view  that  mankind  are  confidered  in 
the  gofpel ;  the  very  foundation  of  which  is  laid 
in,  and  the  whole  fuperftrudure  built  upon,  the 
fuppofition  that  mankind  in  general  are  in  fuch 
a  ftate  of  fin,  condemnation  and  ruin.  And 
10  one  can  be  fuppofed  to  ufe  his  endeavours 

B  2  to 


1 2  Striving  to  enter  In  at  the  Jl rait  Gate 

to  obtain  deliverance  from  this  Hate,  or  to  have 
a  part  in  that  falvation  which  the  gofpel  reveals, 
•while  he  remains  in  a  ftate  of  carnal  fecurity  ;  or 
has  not  an  awakened  fenfe  of:  his  mifery,  as  lying 
under  guilt,  and  being  in  a  ftate  of  alienation 
from  God.  The  doing  any  thing  at  all,  how 
little  foever  it  may  be,  with  a  view  to  obtain  de- 
liverance from  fin  and  wrath,  fuppofes  a  perfon 
to  be  convinced,  that  he  is  really  a  finner,  and, 
as  fuch,  liable  to  wrath. 

3dly.  This  driving  prefuppofes  a  perfon 
earneftly  to  defire  the  falvation  revealed  thro' 
Chrifl: ;  or  to  have  his  heart  engaged  in  this  matter, 
as  a  thing  of  the  laft  importance  to  him,  Defires 
always  preceed  endeavours,  or  go  before  ftriving, 
both  in  our  fpiritual  and  temporal  concerns.  A 
man's  ftriving,  or  ufing  his  endeavours,  to  obtain 
•worldly  riches,  pleafures,  power  and  preferment, 
fuppofes  his  heart  to  be  fct  upon  thefe  things  : 
Tor  if  it  were  not,  he  w^ould  not  certainly  be  at 
any  great  pains  to  acquire  them,  or  give  himfclf 
much  concern  about  them.  This  is  ftriclly  and 
evidently  true  of  all  our  endeavours  in  religion,  or 
ftriving  to  enter  in  at  the  ftrait  gate.  All  exer- 
tions, efforts  and  ftrivings  to  this  end,  fuppofe 
that  we  fincerely  defire  to  obtain  falvation.  Nor 
will  any  one  ftrive  as  he  ought  to  do,  in  order  to 
this,  unlcfs  his  defires  are  ftrong  and  vigorous,  in 
fome  proportion  to  the  importance  of  it;  at  Icaft, 
unlefs   he   confiders  this   as  a   thing  of  more 

confe<^ucnce 


explain  d  and  inculcated.  1 5 

confequence  to  him,  than  all  worldly  riches,  plea*- 
fures  and  honors.  For  he  that  poftpones  the 
falvation  of  his  foul  to  any  thing  in  this  world, 
can,  with  no  propriety,  be  faid  to  ftrive  to  entcx 
in  at  the  ftrait  gate. 

4thly.  This  ftriving  implies  in  it,  the  ufe  of 
proper  care  and  dihgence  to  be  rightly  informed 
concerning  the  way  of  falvation,  and  to  guard 
againft  error  in  this  refpe<5l.  For  furely,  we  can- 
not properly  ftrive  to  enter  in  at  the  gate  of  life, 
or  of  the  kingdom  of  heaven,  if  we  are  unfollici- 
tous  to  find  that  "  narrow  way"  that  leadeth  to 
it.  AnA.  here  there  are  two  things  to  be  parti- 
cularly obferved.  One  is,  that  there  is  really  but 
one  way  of  life  and  falvation  revealed  to  us. 
The  other  is,  that  this  is  fo  narrow,  that  it  may 
be  fatally  miftaken,  or  not  found,  by  thofe  that 
are  carelefs  and  negligent  in  their  Inquiries  after 
it.  From  whence  arifes  the  neceffity  of  taking 
pains  to  this  end :  For  if  the  way  of  truth  and 
life  were  fo  plain  and  wide,  that  it  could  not  pofli- 
bly  be  mifapprehended,  all  care  and  caution  left 
we  ftiould  err  from  it,  would  be  fuperfeded. 

There  is,  as  was  juft  now  obferved,  really 
but  one  way  of  life  and  falvation,  revealed  in  the 
gofpel ;  and  that  is,  the  way  which  Jefus  Chrift 
himfelf  taught ;  the  new  and  living  way,  which 
was  both  opened  and  pointed  out  by  him.  With 
reference  to  which  he  fays,  "  I  am  the  way,  the 

truth 


1 4  Striving  to  enter  in  at  the  ft  rait  Gate 

truth  and  the  life:  No  man  cometh  unto  the 
Father,  but  by  me."  His  infpired  apoftles  alfo 
raught  the  way  of  life  :  Concerning  whom  it  is 
faid  in  the  a<5ls  of  the  apoftles,  "  Thefe  men  are 
the  fervants  of  the  moft  high  God,  which  fhew 
unto  us  the  way  of  falvation."  And  that  which 
they  declared,  was  not  a  different  way,  but  the 
fame  which  Chrift  himfelf  taught ;  as  is  manifeft 
by  comparing  their  dodlrine  with  his.  So  that 
there  is  certainly  a  way,  or  one  way  of  falvation, 
revealed.  But  is  there  any  more  than  one  ?  If 
any  perfon  fays,  there  are  two,  or  more,  it  is  in- 
cumbent upon  him  to  point  them  out ;  Ihewing 
the  difference  which  there  is  betwixt  them  ;  and 
yet,  that  both  are  true  and  right,  the  ways  of  God's 
revealing.  But  this,  it  is  prefumed,  no  man  will 
attempt  to  do.  It  is  in  reference  to  the  unity  of 
the  way  of  life,  that  the  apoftle  fays,  there  is  "  one 
faith." — *^  There  is  one  body  and  one  fplrit," 
faith  he,  "  even  as  ye  are  called  in  one  hope  of 
"  your  calling  ;  one  Lord,  one  faith ^  one  baptifm, 
^'  one  God  and  Father  of  all,  who  is  above  all," 
Sec*  There  is  therefore  as  certainly  but  one 
true  faith,  or  one  gofpel,  in  the  faith  of  which 
we  cau  be  faved,  as  there  is  but  one  hope  of  our 
calling,  but  one  Lord  or  Chrift,  but  one  God  and 
Father  of  all.  And  we  might  as  well  fuppofe 
two  Fathers  of  all,  two  Redeemers,  and  two  gof- 
pels,  as  two  ways  of  falvation,  that  differ  eifen- 
^ally  from  each  other :  And  the  fame  apoftle  de-. 

nounceth 
*  £ph.  IV.  4.  5.  6. 


explain  d  ajid  inculcated >  1 5 

nounceth  a  curfe  againft  whomfoever  fliould 
preach  another  gofpel,  or  another  way  of  fal- 
vation,  even  tho'  it  were  himfclf,  or  an  angel 
from  heaven. 

It  was  farther  obferved  above,  that  this  one 
way  of  falvation  may  be  fatally  miftaken  by 
thofe,  who  are  carelefs  and  negligent  in  their  in- 
quiries after  it.  To  which  purpofe  it  may  fuf- 
fice  for  the  prefent,  to  remind  you  of  two  palTages 
of  fcripture  only.  One  is  in  the  2  Epif  of  Peter, 
chap.  iii.  "  And  account  that  the  long-fuffering 
of  our  Lord  is  falvation,  even  as  our  beloved  bro- 
ther Paul,  according  to  the  wifdom  given  unto 
him,  hath  written  unto  you  :  As  alfo  in  all  his 
epifHes,  fpeaking  of  thefe  things ;  in  which  arc 
fome  things  hard  to  be  underftood,  which  they 
that  are  unlearned  and  unliable"  [men  of  an  un- 
teachable,  light  and  wavering  mind]  itr^,  as 
they  do  alfo  the  other  fcriptures,  unto  their  oivn 
deJlruSlion — Beware  left  ye  alfo,  being  led  away 
with  the  error  of  the  wicked^  &c."  The  other 
pafTage  of  fcripture  alluded  to  above,  is  in  the 
2  ThefT.  chap.  ii.  where  the  apoftle  fpeaks  of 
fome,  who  "  received  not  the  love  of  the  truth, 
that  they  might  be  faved."  He  immediately 
fubjoins :  "  And  for  this  caufe  God  jQiall  fend 
them  ftrong  delufion,  that  they  fhould  believe  a 
lie  ;  that  they  all  might  be  damned^  -who  believed 
not  the  truth,  &c."  Now,  if  perfons  may  wreft 
the  fcriptures ;  not  only  thofe  which  are  really 

**  hard 


1 6  Striving  to  enter  in  at  the  Ji rait  Gate 

**  hard  to  be  underftood,"  but  alfo  the  "  other 
fcriptures/'  to  their  own  defl:ru(5lion;  and  if  there 
are  fome,  who  are  given  over  to  "  ftrong  dclu- 
Hon,"  and  believe  a  lie,  to  their  own  damnation ; 
then  it  is  certain,  that  men  may  err  fatally  con- 
cerning the  way  of  life.  If  there  be  any  funda- 
mental truths,  there  mull  of  confcquence  be  fun- 
damental errors ;  or  fuch  as  Ihall  be  fatal  in  their 
confequences.  And  this  is  evidently  fuppofed, 
not  only  in  thefe,  but  in  many  other  pallages  of 
icripture.  From  whence  arifes  the  neceflity  of 
great  care  in  inquiring  after  -the  way  of  life,  and 
caution  againfl:  deception  with  reference  thereto. 
Nor  can  any  man  be  fuppofed  heartily  to  defire, 
and  earneftly  to  ftrive,  that  he  may  enter  in  at 
the  ftrait  gate,  unlefs  he  exercifeth  care  and  dili- 
gence in  this  refpedl. 

If  it  fhould  be  demanded  here,  What  errors 
are  fatal  ?  this,  it  is  conceived,  ought  to  be  left 
to  the  judgment  of  God.  No  man  can  prefume, 
without  arogance,  pride  and  impiety,  particularly 
to  run  the  line  between  eflfential  and  non-effential 
articles  of  faith ;  or,  which  comes  to  the  fame 
thing,  between  fuch  errors  as  fhall  be  abfolutely 
fatal,  and  fuch  as  fhall  not.  If  God  himfelf  has 
not  explicitly  determined  thefe  queftions,  as  he 
has  not,  what  unwarrantable  prefumption  is  it  in 
men  to  do  it ;  as  the  manner  of  fome  is !  Tho' 
the -way  of  falvation  revealed,  be  but  one  ;  tho' 
this  may  be  fatally  mifapprehcnded  by  the  care- 

lefs 


explain  d  and  inculcated.  tj 

iefs  and  negligent ;  and  tho'^  for  this  reafoh, 
we  ought  to  ufc  diligence  that  we  may  h6 
rightly  informed  ;  yet  it  is  certain,  that  all  mil^ 
takes  and  errors  refpefting  the  way  of  life,  are 
not  fatal ;  For  who  then  could  be  faved  !  It 
may  be  fubjoined  here,  that  tho'  the  carelefs 
and  flothful  may  err  fatally ;  yet  it  will  by  Ho 
means  follow  from  hence,  that  thofe  may  alfo 
err  thus,  who  are  ferioufly  inquifitive ;  thofe 
who  take  Jefus  Chriit  for  their  guide,  and  hear* 
tily  defire  to  know  the  truth  as  it  is  in  him. 
Jt  would  be  a  great  reflexion  on  the  goodnefs 
and  mercy  of  God,  and  on  the  holy  fcriptures^ 
to  fuppofe,  either  that  every  miftake  in  fuch 
fallible  creatures  refpeding  the  way  of  life^ 
fhould  be  damning  ;  or,  that  we  might  fincere- 
ly  and  earneftly  endeavour,  in  the  ufe  of  pro- 
per means,  to  learn  the  way  of  falvation  from 
Jefus  Chrift,  or  the  fcriptures  of  truth,  and  yet 
not  find  it,  but  err  from  it  in  any  effential  point. 
The  former  of  thefe  fuppofitions  would  in  ef- 
fed:  divert  God  of  his  mercy  ;  and  the  latter  of 
them  would  infer  the  fcriptures  to  be  inade- 
quate to  the  declared  defign  of  them,  which  is, 
to  guide  our  feet  into  the  way  of  peace,  and 
make  us  "  wife  unto  falvation  ; "  which  the 
apoftle  afTerts,  they  are  "  able"  to  do.  And 
whofoever  denies  this  proteftantjand  truly  apof- 
tolic  doftrine,  ought  to  go  to  Rome  for  a  liv- 
ing, vifible  and  infallible  guide ;  unlefs,  per- 
haps, he  had  rather  fet  up  to  be  one  himfelf. 

C  In 


r  8  Striving  to  enter  in  at  the  fir  ait  Gate 

•In  fine  here  :  Striving  to  enter  into  life,  ma- 
nifbftly  implies  great  care  in  feeking  the  way 
that  leader h  thereto.  In  all  the  concerns  of 
this  mortal  life,  when  we  are  heartily  engaged 
in  any  purfuit,  or  endeavour  to  accompliili  any 
end,  we  are  careful  left  we  Ihould  take  fome 
wrong  ftep  to  our  prejudice;  except  in  fuch 
cafes  as  we  apprehend  admit  of  no  doubt  or 
uncertainty.  And  we  do,  or  at  leaft  we  ought 
to,  adf  from  the  fame  general  principle  in  the 
infiintely  higher  concerns  of  religion.  Neither 
can  we  be  fuppofed  really  to  Itrive,  that  we 
i;nay  ent.er  in  at  the  ftrait  gate,  unlefs  we  are 
follicitous  to  know  the  truth  as  it  is  in  Jefus, 
i.n  fome  proportion  to  the  importance  of  it,  as 
it  relates  to  our  eternal  falvation. 

5thly.  This  (hiving  implies  in  it,  earnefl: 
prayer  to  God  for  the  illumination  of  Ins  holy 
tpirit  ;  for  his  guidance  and  direftion  in  the 
w^ay  of  life  ;  for  tliC  pardon  of  our  fins ;  for 
a  new  heart,  and  right  fpiric  ;  and  that  he 
Wf  u  J  purge  our  confciences  from  dead  works, 
to  Icrvc  him  in  newnefs  of  life.  Prayer  is  one, 
and  indeed  a  moll  important  way,  of  ftriving  ; 
to  the  ufe  of  which  means,  there  are  io  many 
exhortations  and  irijuncfions  in  the  holy  fcrip- 
tures,  and  which  are  fo  generally  known,  that 
it  fcems  unneccflary  at  prefent  to  refer  you  to 
any  in  particular.  And  certainly  no  perfon 
Tvdioneglecfs  this,  can  be  llippofed  to  ffrive  as 


he  ought  to  do. 


6thly.  This 


explai?id  aitd  inculcated  19 

6thly.  Th  IS  undoubtedly  implies  in  it,  llriv- 
ing  agaiuft  lin  ;  watchfulnefs  againil  tempta- 
tion ;  a  refolute  oppofition  to  the  lufts  and 
corruptions  of  our  own  hearts  ;  and  an  endea- 
vour, to  forfake  and  avoid  all  thofe  evil. prac- 
tices which  God  has  forbidden  in  his  word  ; 
and  for  the  fake  of  which,  his  wrath  comerh 
on  the  children  of  difobedience.  For  furely 
that  man:cannot  be  faid  to  llrive  to  obtain  fal- 
vation,  who  does  not  endeavour  to  avoid  thofe 
fins,  and  unrighteous  deeds,  again  ft  which  he 
knows  the  wrath  of  God  is  revealed  froiji 
heaven. 

7thly.  This  implies  a  real  endeavour, 
not  only  to  abftain  from  what  God  has  forbid- 
den ;  but  to  do  whatfoever  he  has  required,--or 
to  obey  all  his  known  commandments.  For 
our  bleiTed  Saviour  has  faid,  "  Not  every  oi\c 
that  faith  unto  me,  Lord,  Lord,  fhal!  enter  in- 
to ihe.  kingdom  of  heaven  ;  but  he  that  deeth 
the  will,  of  my  father  which  is  in  heaven." 
And  one  would  think  it  hardly  poflible  for  aoiy 
man  to  deceive  himfelf  fo  mucli,  as  to  imagine 
that  he  really  Ilrivcs;to  enter  in  at  the  ilraic 
eate,  without  endeavourin_[^  to  comply  with 
the  known  will  of  God.  This  flriving  plainly 
implies  a  fincere  (\<i{ixa  to  avoid  every  thing 
in  general  that  may  obilrucl,  and  to  do  every 
thing  in  generalvvhich  may  promote,  a  man's 
future  wxll-being. — It  is,   however,  very   far 

C  2  from 


20  Striving  to  enter  in  at  the  fir  ait  Gate 

from  being  the  defign  of  what  is  here  faid,  that- 
we  fhould  do  thus  under  the  notion  of  merit- 
ing falvation  thereby ;  or  performing  fuch  a 
righteoufnefs  as  God  is  obhged  in  juftice  to  ac- 
cept- This  were  the  greateft  foljy.  What- 
ever we  do,  we  are  unprofitable  fervants  ;  yea, 
worfe  than  unprofitable  ;  for  we  are  flill  fm- 
ful  creatures :  And  being  fuch,  can  reafonably 
hope  for  eternal  life,  only  as  the  gift  of  God 
thro'  Jefus  Chrift  our  Lord,  who  hath  redeem- 
ed us  from  the  curfe  of  the  law.  And  a  de- 
pendence upon  him,  as  the  mediator  between 
God  and  men,  is  implied  in  the  very  notion  of 
ftriving  to  obtain  falvation  thro'  him. 

8thly.  The  flriving  here  enjoined,  mufl:  be 
fuppofed  to  intend  ftriving  with  perfeverance ; 
Bot  for  a  month,  a  year,  or  any  definite,  given 
time  ;  but  as  long  as  it  fhall  pleafe  God  to  con- 
tinue us  in  the  world.  For  if  any,  after  ftriv- 
ing thus  for  a  time,  and  in  fome  meafure  cfcap- 
ing  the  pollutions  of  the  world,  relapfe  into 
their /ormer  carelefs  and  finful  way  of  life,  the 
apoftle  compares  them  to  a  "  dog  that  return- 
cth  to  his  vomit,  and  a  fow  that  w^as  waflied, 
to  her  w^ailowing  in  the  mire."  Yea,  he  faith 
of  fuch  perlbns,  that  it  "had  been  better  for 
them  not  to  have  known  the  way  of  righte- 
oufnefs, than  thus  to  turn  from  the  holy  con> 
iiijaudment  delivered  unto  them.^' 

If 


explain  d  and  inculcated.  21 

If  it  fhould  be  asked,  Whether  any  unre- 
generate  finner  can  be  fuppofed  to  ftrive  in 
the  manner  reprefented  above  ?  I  anfwer, 
Yes  ;  at  leaft  in  general.  There  is  very  little, 
if  any  thing,  in  this  account  of  ftriving,  &c. 
which  u^ould  neceflarily  fuppofe  a  perfon  to 
be  already  born  of  the  Spirit.  But  if  it 
fhould  be  farther  demanded,  Whether  a 
finner  can  be  fuppofed  to  ftrive  thus,  antece- 
dent to  any  influence  or  operation  of  the  good 
fpirit  of  God  upon  his  heart  ?  The  anfwer  is, 
By  no  means.  God  undoubtedly  ftrives  with 
finful  men,  by  his  word,  his  fpirit,  and  the 
difpenfadons  of  his  providence  ;  awakening 
them  to  a  fenfe  of  their  guilt,  mifery  and  dan- 
ger, antecedently  to  their  ftriving,  or  doing  any 
thing  tending  to  their  faIvi\tion  :  So  that  when 
any  are  finally  brought  to  love  him,  it  is  "  be- 
caufe  he  firft  loved  them."  But  yet  fuch  in- 
fluences of  the  word  and  fpirit  of  God  up- 
on the  hearts  of  men,  as  ferve  to  awaken  in 
them  a  ferious  concern  about  their  falvation, 
and  excite  them  to  ftrive  in  order  thereto, 
do  not  infer  them  to  be  new  creatures  in 
Chrift  Jefus.  My  meaning  is,  that  there  may 
be,  and  always  are,  fuch  awakenings  and 
ftrivings,  prior  to  that  thorough  change  of  dif- 
pi^fition  and  aflecT:ions,  which  the  fcriptures 
exprefs  by  a  new  heart,  the  new  creature,  and 
being  born  of  God.  —  It  may  be  fubjoined 
here,  to  prevent  mifconftrudion,  that  tho'  no 

finner 


22   Striving  to  enter  in  at  the  Jlrait  Gate 

firmer  drives,  but  with  whom  God  ftrivcs  firft; 
yet  it  will  not  from  hence  foUpw,  that  God 
ftrives  with  none,,  befides  thofe  who  ftrivc  in 
confequence  thereof,  God  is  reprefented  as 
ftriving  with  mGU,iy,  who,  inftead  of  yielding 
to  the  impreffions  of  his  grace,  refift,  grieve 
and  quench  his  good  fpirit ;  till  they  are  utter- 
ly foriaken  of  him,  and  given  over  to  a  repro- 
bate mind  :  In  conformity  to  his  own  threat- 
iiing,  that  his  "  Spirit  fhall  not  always  ftrive 
with  man."f 

II.  I  WAS,  in  the  next  place,  to  fhew^  you 
the  fatal  confequ^nces  of  not  ftriving  to  enter 
in  at  the  ftrait  gate  :  Or,  in  other  words,  of  not 
nfing  3^our  endeavours  to  obtain  eternal  life,  in 
the  manner  reprefented  above.  And  here  it 
is  to  be  obferved  in  general,  that  ftriving  is  in- 
difpenfably  neceflary  ;  fo  necelTary,  that  with- 
out it  we  can  never  fee  the  kingdom  of  God. 
It  is  not  now  afterted,  that  if  w^e  ftrive  aright, 
we  fhall  certainly  be  fucceeded  in  our  endea- 
vours :  But  let  the  fuccefs  of  our  endeavours 
be  ever  fo  uncertain  ;  let  it  be  fuppofed  alto- 
gether doubtful,  wdiether  our  ftriving  ftiall  iftlie 
in  our  falvation,  or  not ;  yet  it  i?  certain,  on 

the 

\  Tho'the  fcripturcs  fpeak  of  God  as  ftriving  ;  yet  this  feems 
not  literally  and  dridly  afcribed  to  him.  For  driving,  in 
the  ordinary  import  of  the  word,  connotes  wciiknefs,  or'  a 
limited  power,  which  meets  with  opposition,  oblhu<51ion3  and 
difficulties  :  Whereas  God  is  aimi^luy  ;  a  being,  to  whom 
nothing  is  hard;  nothing  dllTiculr,  which  he  rcfolvcs  to  v^o. 


explai?td  and  inculcated.  2  3 

the  other  hand,  that  if  we  do  not  drive,  we 
fliall  never  obtain  eternal  life.  This  is  no 
doubtful  point,  whatever  the  other  may  be. 
That  the  confequences  of  our  negligence  ia 
this  refpe(?t,  will  be  fatal,  is  infallibly  certain, 
though  the  happy  confequences  of  ufing  our 
endeavours,  Ihould  be  ever  fo  problemati- 
cal, or  precarious.  However  free  the  grace 
of  God  is,  it  is  manifcft  that  he  has  required 
fomething  of  us  in  order  to  our  falvation. 
And  our  Lord  here  enjoins  us  to  ftrive  to  this 
end  :  Which  is  a  general  command,  compre- 
hending various  things  in  it,  as  we  have  ^^tax 
above.  And  can  we  fuppofe  that  our  Saviour 
would  have  commanded  us  to  ftrive,  if  driving 
were  unnecefTary  to  the  end  propofed  ?  or,  if 
we  might  finally  enter  in  at  the  ftrait  gate 
without  driving?  This  cannot  be  reafonably 
fuppofcd. 

Besides  :  If  anyfliould  imagine  thatftriving 
is  unneccffary,  this  would  be  to  fuppofe  that 
every  thing  is  unnecelTary,  which  properly 
comes  under  the  head  of  driving  ;  every  thing 
which  is  prefuppofed  and  implied  therein,  ac- 
cording to  the  account  already  given  of  itj, 
fuppofmg  that  to  be  a  jud  one.  For  example  : 
It  v.'ould  be  to  fuppole  that  iinners,  to  whom 
the  gofpel  is  preached,  may  inherit  eternal 
liie  without  giving  any  credit  thereto  ;  with- 
out being  awakened  into  a  fcnfe  of  their  guilt 

and 


2  4  Striving  to  enter  in  at  the  Ji rait  Gate 

and  mifery ;  ^vithout  defiring  to  be  fared  ; 
without  endeavouring  to  learn  the  way  of  Hfe  ; 
without  prayer  to  God;  without  endeavouring 
to  forfake  their  fins ;  and  without  endeavouring 
to  do  the  will  of  God.  All  thefe  things  are  pre- 
fuppofed  and  implied  in  ftriving  ;  and  confe- 
quently,  if  ftriving  be  unneceflaryj  thefe  are 
unnecelfary.  But  can  atiy  man  who  believes 
the  holy  fcriptures  to  be  the  word  of  God,(and 
to  fuch  only  lam  fpeaking  )  pofTibly  imagine 
that  thefe  things  are  unnecelfary ! — That  a  man 
may  finally  obtain  the  falvation  revealed  thro' 
Ghrift,  altho'  he  rejeds  the  revelation  thereof; 
altho'  he  continues  hardened  in  his  fins  ;  altho' 
he  has  no  defire  to  obtain  eternal  life  ;  akho' 
he  never  feriouily  enquires  the  way  that  lead- 
eth  thereto ;  altho'  he  never  prays  to  God  for 
his  pardon,  Spirit  and  grace  ;  altho'  he  freely 
indulges,  inftcad  of  mortifying  his  lufts ;  and 
in  fine,  tho'  he  takes  no  pains,  ufes  no  endea- 
vours, to  keep  God's  commandments,  but  Wil- 
fully violates  them  from  day  to  day  :  and  con- 
tinues fo  to  do  to  the  end  of  his  life  1  It  is  fo 
manifeft  from  the  whole  tenor  of  fcripture,  that 
fuch  a  man  cannot  be  faved,  but  mull:  perifli  iu 
his  fins,  that  it  were  a  mif-fpence  of  time  to 
prove  it,  by  an  indu6tion  of  particular  palTages- 

It  being  certain  then,  and  moft  manifefl: 
from  the  holy  fcriptures,  that  we  cannot  finally 
enter  in  at  the  ftruit  gate,  unlefs  we  exert  our 

ielves 


explain  d  and  inculcated.  2  5 

felves,  and  ftrive  in  order  thereto  ;  from  hence: 
appear  the  fatal  confequences  of  negligence  in 
this  refpeft.  I  fay  confequences,  and  fatal 
confequences  ;  for  thefe  three  things  are  evi- 
dently containedjor implied,  in  being  excluded 
from  the  kingdom  of  heaven  :  The  lofs,  or 
falling  fhort  of  eternal  life,  glory  and  happinefs; 
fuffering  the  punifliment,  to  which  we  are 
juftly  liable  as  fniners  ;  and  an  additional 
weight  of  woe  and  mifery  due  to  us,  as  defpi- 
fers  of  the  mercy  and  grace  of  God, 

Being  excluded  from  the  kingdom  of  hea- 
ven, implies  in  it  the  lofs,  or  falling  fhort  of 
eternal  life,  glory  and  happinefs.  The  ftrait 
gate  is  the  gate  of  life,  of  joy,  of  glor^^  honor 
and  immortality  :  So  that,not  to  enter  in  there* 
at,  is  to  be  forever  excluded  from  thefe  blef- 
fmgs  ;  from  the  favour  of  God,  and  from  the 
everlafting  joys  that  are  in  his  prefence  ;  an 
inheritance  incorruptible,  undefiled,  and  that 
fadeth  not  away  ;  for  it  is  in  heaven,  that  this 
inheritance  is  referved  ;  and  it  can  be  enjoyed 
only  by  thofe,  who  fhall  finally  enter  in  at  the 
ftrait  gate. 

This  farther  implies,  the  fuffering  of  that 
punifhment,  to  w^hich  we  are  juflly  liable  as 
fniners.  For,  to  be  excluded  from  heaven, 
is  in  effeft  to  be  thruft  down  to  hell,  where  the 
worm  dieth  not,  and  the  fire  is  not  quenched  ; 
D  there 


26  Striving  to  enter  in  at  the  Jlrait  Gate 

there  being  no  medium^  no  middle  way  for 
us,  between  being  faved  and  damned.  As  'iiw-- 
fal  creatures,  we  are  already  expofed  to  perdi- 
tion from  the  avenging  juftice  of  God  :  yea, 
we  are  aftually  under  a  fentence  of  condem- 
nation and  death,  till  fuch  time  as  w^e  are  de- 
livered therefrom,  by  having  an  intereft  in  the 
redemption  wrought  out  by  Chrift.  For,  it: 
is  to  tliem  on!}^  that  are  in  Chrift  Jefus,  and  fo 
in  him  as  to  walk,  not  after  the  fiefh,  but  after 
the  fpirit,  that  there  is  no  condemnation. 
Now,  how  terrible  a  thing  is  it  to  lie  forever 
under  guilt,  the  condemnation  of  God  ?  How 
holy  a  being  is  he  I  how  great  his  hatred  of 
fin  \  how  unlimited  his  power  to  punilh  it  ? 
hov/  awfii!  his  threatnings,  and  how  fure  the 
execution  of  them  upon  finally-hardened  and 
irreclaimable  traufgreffors  ?  Is  it  not  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God  ! 
Is  not  deftruclion  from  the  Almighty  a  terror 
to  us  !  —  efpcciall}^  fuch  an  everlaliing  deft  ruc- 
tion from  his  prefence,  and  the  glory  of  his 
power,  as  is  threatned  in  his  word  !  And 
wliatever,  fooliili,  filfe-hearted  men  may  ima- 
gine, or  however  flarter  themfelves  with  the 
hopes  of  impunity,  "  God  is  not  a  man  that  he 
ihould  lie,  or  the  fon  of  man  that  he  fliouid 
repent.  " 

It  Is  farther  to  be  obferved  here,  that  thofe 
who  arc  favoured  with  the  gofpel,  and  yet  neg- 


explain  d  and  inculcated.  2  7 

left  toftrive  after  the  falvation  revealed  there- 
in, will  incur  an  additional  weight  of  woe  and 
jtiifery,  as  defpifers  of  the  grace  and  mercy  of 
God.  He  has  provided  and  revealed  a  way  of 
falvation,  for  finful,  guilty  and  loft  creatur<?s, 
thro'  the  mediation,  the  fufferings  and  death  of 
hi^  own  dear  Son  ;  and  faith,  "  Whofoever 
will,  let  him  come,  "  &c.  God  exercifcth  pa- 
tience and  forbearance  towards  his  linful  crea- 
turcs  ;  thereby  giving  them  time  and  oppor- 
tunity for  repentance,  and  working  out  their 
falvation.  Now,  if  you  Ihould  neglect  this 
method  of  deliverance  from  condemnation,  and 
thiiuk  everlafting  life  not  worth  your  ftrivin-g 
after  ;  you  will  not  only  reniain  under  the 
guilt  of  your  other  tins,  but  will  bejuftiy^ 
chargeable  alfo  with  defpifing  the  goodnefs  of 
God  ;  even  the  "  riches  of  his.  goodnefs,  for^ 
bearance  and  long-fuifering":  And  if  you  do  fo, 
you  mull  needs  "  treafure  up  unto  your  fclves 
wrath  againft  the  day  of  wrath,  and  revelau^^^ 
of  the  righteous  judgment  of  God."  Yourguik 
and  punifliment  will  be  greatly  aggravated  in 
this  refpecl.  You  will  not  only  be  condem- 
ned as  hnners  in  the  day  of  judgment  ;  but  as 
the  moil  heinous  fumers  :  vou  vvill  not  onlv 
be  caft  into  the  place  of  torments  ;  but  have 
your  pait  amongft  the  mod  wretched  that 
fuffer  there.  In  conformity  hereto,  our  Lord 
himfelf  denounced  a  peculiar  woe  againll:  the 
inhabitants  of  Corazin,  Bethfaida  and  Capcr- 

D  2  aaum, 


2  8  Strivmg  to  enter  i?i  at  the  ft  rait  Gate 

naum,  where  he  had  preached  the  gofpel  of 
the  kingdom,  becaufe  they  repented  not  ;  af- 
furing  them,  that  it  fhould  be  more  tolerable 
for  thofe  of  Tyre  and  Sydon,  for  Sodom  and 
Gomorrha,  in  the  day  of  judgment,  than  for 
them.  Thus  alfo  it  is  faid  in  the  epiftle  to  the 
Hebrews:  "  If  the  word  fpoken  by  angels 
-was  ftedfaft,  and  every  tranfgreilion  and  dif- 
obedience  received  a  juft  recompence  of  re- 
ward ;  how  fhall  w^e  efcape,  if  we  negleft  fo 
great  falvation,  which  at  the  jfirft  began  to  be 
fpoken  by  the  Lord,  "  &c.  ?  And  again  :  "  If 
he  that  dcfpiied  Mofes'  law,  died  without 
mercy, —  of  how  much  forer  punifhment  fup-r 
pofe  ye,  fhall  they  be  thought  worthy,  who 
Jaave  trodden  under  loot  theSon  of  God/'  &c.  ? 

You  fee  then,  what  is  to  be  the  portion  of 
thofe  who  neglect,  inftead  of  Ibiving  to  obtain, 
the  falvation  revealed  in  the  gofpel.  They 
will  not  only  be  excluded  from  eternal  glory 
and  happinefs  in  the  kingdom  of  God,  continue 
under  wrath,  and  fufier  as  tranfgreffors  of 
God's  law  ;  but  alfo  incur  a  peculiarly  aggra- 
vated condemnation,  as  dcfpifcrsot  that  mercy, 
which  provided  and  revealed  a  method  of  fal- 
vation for  finners.  Such  will  be  the  fatal  con- 
fequenccs  of  not  ilriving.  And  I  am,  in  the 
next  place. 


IIL  To 


explain  d  and  inculcated.  29 

III.  To  reprefent  to  you  the  happy  and  glo- 
rious confequences  of  driving  fuccefsfully,or  fo 
as  finally  to  enter  in  at  the  ftrait  gate ;  without 
pretending  to  determine  at  prefent,  whether 
your  endeavours  to  this  end  will  certainly  be 
eiFccftual,  or  not.  But  this  is  at  lead  a  poffible 
fuppolition  :  And,  O  !  what  w^ould  you  gain, 
if  your  endeavours  (hould  adually  be  crowned 
with  fuccefs  !  This  appears,  in  fome  meafure, 
from  what  has  been  faid  under  the  preceeding 
head  of  difcourfe  ;  fo  that  there  will  be  the  lefs 
occafion,  as  indeed  there  is  not  time,  for  much 
enlargement  here.  Succefs  in  thefe  endeavors 
will  be  abundantly  fufficient,  yea,  infinitely 
more  than  fufficient,  to  reward  all  the  pains 
you  take,  or  can  take,  even  tho'  you  llaould 
fpend  a  thoufand,  or  ten  million  years,  in  the 
moft  intenfe  application  ;  and  allow  yourfelves 
no  reft  day  or  night.  For,  on  this  fuppofition, 
you  will  obtain  eternal  deliverance  from  guilt, 
condemnation  and  wrath  :  And  not  only  fo, 
but  be  compleatly  and  everlaftingly  bleffed. 


%f\^ 


You  will  obtain  eternal  deliverance  from 
condemnaLion  and  wrath.  The  wages 
of  fin,  you  know,  is  death  ;  or  everlafting  de- 
llrudion  from  the  prefence  of  the  Lord.  Now 
a  primary,  or  main  end  of  the  ftriving  enjoined 
upon  us  in  the  text,  is,  obtaining  delive- 
rance from  a  ftate  of  guilt,  mifery  and  ruin  ; 
pr  from  the  wrath  which  is  to  come  upon  the 

world 


30  Striving  to  ente?^  in  at  the  fir  ait  Gat  a 

world  of  the  ungodly  ;  as  appears  from  what 
Ikis  been  difcoiirfed  above.  So  that  fuccels  in 
•thefe  endeavours,  or  in  this  ftriviag,  impHes  in 
the  very  notion  of  it,  obtaining  a  full  and  final 
releafe  from  all  our  fms,  and  h*om  the  puniOi- 
liient  due  to  them.  And  how  glorious  a  pri- 
viledg'e  is  this  !  Blefled  indeed  is  he,  whofe 
tranfgreffions  are  thus  forgiven,  and  whofe  fin 
is  covered  ;  yea,  thrice  blclfed  is  that  man, 
umo  whom  the  Lord  will  not  impute  iniquity! 
— who  fliall  never  come  into  condemnation! 
Jf  it  (hould  be  faid,  that  to  be  exempted  from 
punifhment,  is  but  a  negative  happinefs  ;  or 
that  it  implies  no  poficive  good  in  it;  be -it 
Co.  ;  Yet  fu rely,  deliverance  from  evil  is  worth 
Itrivlng  for  ;  efpecially,  from  fo  great  an 
evil,  ^s  the  damnation  of  hell.  Tho'  this  were 
allM\iQX  we  could  hope  to  obtain  by  flrivii.ig  ; 
3^et,doubtlefs,our  endeavours  tothis  end' would 
be  well  bellowed. 

But,  as  was  before  obferved,  if  you  ftrive 
cfle6lually,  you  will  not  only  obtain  delive- 
rance from  fin  and  death  ;  but  be  the  heirs  of 
eternal  life  and  glory.  Thac  narrow  gate,  in- 
to which  you  flrive  to  enter,  is  the  gate  of  life, 
the  gate  of  heaven.  And  confequently,  if  you 
ftrive  effedually,  you  will  gain  admiffion  into 
the  manfions  of  evcrlaliing  joy.  "  Eye  hath  not 
indeed  ^^xtw^  nor  ear  heard,  neither  have  enter 
red  into  the  heart  of  man,  the  things  which 

God 


explain  d  and  imukated.  3 1 

God  hath  prepareil  for  them  that  love  him.  "'" 
But-,  from  what  he  hath  revealed  unto  us  by 
his  Spirit,  we  know  in  general  that  the  heaven- 
ly date  is  a  ftate  of  perfect  holinefs  and  happi- 
nefs  ;  an  happinefs  adapted  to  the  rational  na- 
ture of  man  ;  adequate  to  his  mod  exalted 
wiflies  ;  yea,  far  furpaffing  all  his  prefent  con- 
ceptions ;  an  happinefs  which  will  never  be  in- 
terrupted or  diminifhed  ;  but  conftant,  immu- 
table and  eternal.  And  if  there  were  but  a- 
bare  poffibility  of  obtaining  fuch  an  happinefs 
as  this,  wdiat  reafonable  man  would  not  ftrive 
in  order  to  it  ?  efpecially  when  the  certain  con- 
fequences  of  neglecting  to  do  fo,  are  taken  into> 
confideration  ! 

What  connexion  there  is  between  our 
ftriving,  and  adually  obtaining  the  falvation 
of  our  fouls,  according  to  the  holy  fcriptures, 
is,  by  divine  permiffion  and  afliltance,  to  be 
confidered  in  another  difcourfe.  But  the  pre- 
fent muft  not  be  concluded  without  fome  fhort 
reflexions  on  what  has  been  faid  already. 

And, 

I.  It  appears,  that  there  is  fomething  re- 
quired of,  and  to  be  done  by  fmful  men,  in  or- 
der to  their  falvation.  Our  Lord  commands 
us  to  ftrive  to  enter  in  at  the  ilrait  gate  ;  and 
certainly    this  implies   the    doing  fomething  ; 

yea, 


3  2  Strhing  to  enter  In  at  the  Jlratt  Gate 

yea,  of  many  things,  with  a  view  to  obtaining 
eternal  life.  Nor  is  there  a  fingle  command  of 
Chrift  in  the  gofpel,  but  what  ought  to  be  o- 
beyed,  partly  with  this  view  ;  though  not 
indeed,  under  the  notion  of  meriting  falvation 
thereby.  How  ftrange  r  how  unnaecountable 
is  it  then,  that  anyfhould  alTert^  as  fome  have 
done,  that  there  is  nothing  to  be  done  by  fin- 
ners,  in  order  to  their  falvation  ;  or  at  leaft, 
nothing  befides  believing !  And  fome  there  are, 
who  have  gone  fo  far  as  to  fayjthat  the  very  in-' 
quiry,What  men  are  to  do  to  obtain  eternal  life^ 
is  an  indication  of  a  felf-righteous  fpirit  >  and  a 
proof,  that  the  pcrfon  who  makes  it,  knows 
nothing  of  the  gofpel-difpenfation  !  What 
ftrange  infatuation  is  this  !  And  with  how 
much  truth  and  propriety  might  it  be  retorted, 
that  thofe  who  have  fuch  a  conception  of  the 
gofpel,  are  themfelves  grofly  ignorant  of  it ; 
and  need  to  be  taught,  even  the  firft  principles 
of  the  oracles  of  God  ? 

2.  It  farther  appears,  how  much  thofe  are 
miftaken,  who  fuppofe  that  the  working  out 
their  falvation  is  an  eajy  matter;  attended  with 
few  or  no  difSculties  ;  and  rather  a  matter  of 
amufement,  than  of  great  pains,  labor  and 
felf'denial ;  of  the  moft  inteufe  application,  and 
vigorous  exertions.  Our  Saviour,  who  cer- 
tainly knew  every  thing  relating  to  this  affair, 
enicins  us  to  "  Ilrive  ;  "  or,  if  the  word  may 

be 


^xplahid  and  inculcated.  ^  g 

may  be  allowed,  to  "  agonize,"  that  we  may  en- 
ter into  life  :  Plainly  importing,  that  the  bufinefs 
of  religion  is  at  once  of  fuch  vaft  importance,  and 
attended  with  fuch  difEculties,  as  to  call  for  thd 
moft  anxious  concern,  the  mofl:  fixed  refolutions^ 
and  unwearied  endeavours.     And  there  are  divers 
metaphors  ufed  in  fcripture,  relative  to  this  mat- 
ter, which  naturally  fugged  the  fame  thing  to  us  t 
Particularly   thofe  of  "  wreflling,"  "  running,'* 
and  "  fighting  ;'*  which  exprefs  efforts  of  ftrength 
and  a6tivity,  joined  with  warinefs  and  circumfpec- 
tion.     Thefe  are  all  applied  to  the  exercifes,  du- 
ties and  employments  of  the  chriftian  life  ;  as  if 
a  man  were  to  be  almoft  continually  exerting 
himfelf,  and  upon  his  guard,  as  in  a  race,  a  fight, 
or  fome  other  exercife,  which  at  once  require* 
care,    dexterity,    and    a    vigorous     exertion    of 
ftrength  :  And  furely  heaven  is  not  prepared  a^ 
a  receptacle,  or  mighty  hive,  for  the  drones  of  the 
earth  !  But  if  we  were  to  judge  by  the  conduct 
of  fome  profefTed  chriftians,  and  thofe,  perhaps, 
not  the  worft  that  the  world  affords,  we  fhould 
te  apt  to  think,  that  to  be,  and  to  live   the   life 
of,  a  chriftian,  was  a  thing  of  the  greateft  eafe : 
and,  as  was  intimated  before,  rather  a  matter  of  a- 
mufement,  than  of  habitual  care,  pains  and  labor. 
For  how  many  are  there,  who  apparently,  inftead 
of  making  the  falvation  of  their  fouls  their  grand 
concern,  the  object:  of  their  moft  earneft  endea- 
vours, confider  it  rather  as  fomething  which  is 
befide  the  main  bufinefs  of  life  ;  fomething  fub- 

E  ordinate, 


5  ^  Strivhig  to  enter  in  at  the  ft  rait  Gate 

ordinate,  not  only  to  the  getting  riches  or  power, 
but  even  to  their  other  diverfions  and  paiHmes  I 
There  are  mai\y  perfons  of  this  chara(5ler  in  the 
world ;  who  may  yet  think  theniielvcs  in  the  way 
of  falvation,  becaufe  they  make  a  profeffion  of 
religion ;  becaufe  they  attend  the  public  wor- 
fhip — when  it  fuits  their  humour  ;  and  are  not 
openly  vicious  in  their  lives.  But  fuch  perfons 
will  be  certainly  difappointed,  \i  they  expert,  in 
this  way,  ever  to  get  admifFion  into  the  kingdom 
of  heaven.  For  can  they,  with  any  propriety  of 
language,  be  faid  to  fkive  to  enter  in  at  the  rtrait 
gate  ?  or  can  they  enter  there,  without  ftriving  ? 
What  they  really  ftrive  for,  is  to  obtain  wealth, 
Worldly  honors,  worldly  plcafures,  and  the  meat 
that  perifheth  ;  not  the  pearl  of  great  price,  not 
that  honor  that  cometh  from  God,  not  thofe 
pleafures  that  are  at  his  right  hand,  not  the  meat 
that  endureth  unto  everlafting  life.  Let  none 
delude  themfelves  with  an  imagination,  that  they 
are  in  that  "  narrow  way"  that  leadeth  unto  life 
everlafting,  while  they  live  after  this  thoughtlefs, 
neghgent  and  loofe  manner ;  nor  unlefs  they 
ftrive  in  earneft  to  enter  in  at  the  ftrait  gate,  as 
a  matter  of  infinite  concernment  to  them  ;  in 
comparifon  of  which,  all  other  things  are  of  tri- 
vial confequence,  hardly  worth  a  ferious  thought. 
This  is  indeed,  what  our  Lord  intends  when  he 
fays,  "  one  thing  is  needful."  And  bleffed  are 
they,  who  are  fo  wife  as,  with  Mary,  to  "  choofe 
that  good  partj  that  fliall  not  be  taken  away  from 
them."  3>  You 


explain  d  and  inculcated.  35 

3.  You  may  fee,  by  what  has  been  faid,  not 
only  that  flriving  is  neceflary  in  order  to  entering 
into  life  ;  but  alfo,  that  the  manner  of  flriving  is 
of  great  importance.  People  may  take  confider- 
able  pains  in  religion,  with  a  view  to  their  future 
happinefs ;  and  yet,  thro'  criminal  inattention, 
not  *'  Itrive  lawfully,''  or  in  the  manner  they 
ought  to  do  ;  and  fo  never  enter  into  life.  To 
(Irive  to  enter  in  at  the  ftrait  gate,  is  an  injunflion 
of  Jefus  Chrift ;  and  therefore  muft  be  fiippofed 
to  mean,  ftriving  in  a  way  that  is  in  general  a- 
greeable  to  the  plan  of  the  gofpel,  the  do<firine  of 
our  redemption.  And  if,  thro'  vicious  prejudice, 
or  even  thro'  want  of  fuch  attention  as  might 
be  reafonably  expeded  of  us,  we  Ihould  wholly 
miftake  in  this  matter;  whatever  we  do,  muft, 
on  the  moft  favourable  fuppofition,  go  for  noth- 
ing. Unlefs  we  ftrive,  in  general,  in  the  manner 
we  ought  to  do,  allowing  for  involuntary  mif- 
takes,  we  are  not  in  the  way  that  Icadeth  unto 
life.  And  if  we  are  not  in  that  narrow  way, 
we  are  of  confequence  travelling  towards  the 
wide  gate  of  deftrudion  ;  and  fhall  unqucftion- 
ably,  unlefs  we  alter  our  courfe,  increafe  the  vaft 
and  wretched  number  of  thofe,  that  go  in  there- 
at ! Of  this,  however,  there  is  no  real  danger, 

if  we  earneftly  endeavour  to  be  rightly  informed: 
For,  of  thofe  who  are  favoured  with  the  gofpel, 
if  there  be  few  that  find  the  way  of  life,  it  mufl 
be,  becaufe  there  are  but  few  who  feafonably 
and  diligently  inquire  after  it :  Tho'  this  is  cer- 
tainly one  thing  implied  in  ftriving. 

E  2  4.  Let 


36  Striving  to  enter  in  at  the  Jl rait  Gate 

4.  Let  me  earneftly  exhort  all  to  ftrive.  Tho' 
your  endeavours  fhould  prove  ineffectual ;  yet, 
as  that  is  fuppofed  at  prefent  to  be  an  uncertainty, 
you  are  obliged  in  all  reafon  to  do  your  beft, 
leaving  the  event  with  God.  For  this  is  the  fitu- 
ation,  the  dilemma  you  are  in, as  guilty  creatures: 
If  you  do  not  ftrive  to  obtain  deliverance  from 
condemnation,  you  will,  you  7niijl^  continue  un- 
der it,  and  be  miferable  hereafter.  But  if  you 
ftrive,  it  is  at  leaft  poffible  that  you  may  obtain 
deliverance  from  the  wrath  to  come,  and  be  eter^ 
pally  happy.  And  can  you  hefitate,  in  this  fitu- 
ation,  which  is  the  wifer  part  to  take  !  Do  you 
not  ftrive,  in  your  worldly  concernments,  when 
at  as  great  uncertainty  about  the  fucccfs  of  your 
endeavours?  And  yet  thofe  are  matters  of  no 
importance,  in  comparifon  with  this :  "  For  what 
Js  a  man  profited,  if  he  gain  the  whole  world,  and 
lofe  his  own  foul  ?•■  In  thofe  affairs,  tho'  you  did 
not  exert  yourfelves  with  vigor,  the  damage  could 
be  but  fmall,  comparatively  fpeaking  ;  and  the 
gain  is  but  fmall  and  temporary,  when  your  en- 
deavours are  fuccefsful.  But  in  this^  if  you  are 
carelefs  and  negligent,  you  perifh  in  your  fins, 
find  are  ruined  forever ;  And  if  you  ftrive  fuc- 
cefsfuUy,  as  perhaps  you  may,  your  gain  is  infi- 
nite ;  a  treafure  that  faileth  not,  a  kingdom  that 
hath  foundations,  a  crown  of  glory  that  fadeth 
not  away. 


But 


explain  d  and  inculcated.  g  j 

But  to  conclude  :  If  there  are  any  who  will 
not  ftrive  to  enter  in  at  the  Itrait  gate  of  life, 
let  them  be  perfuaded  at  lead,  not  to  take  pains 
to  go  in  at  that  which  leadeth  to  deftrudion  ; 
which  is  altogether  needlefs.  For  this  gate  is 
wide,  ready  to  receive  all  that  come  ;  the  way 
thereto  is  broad,  fo  that  it  can  hardly  be  miffed ; 
and  there  are  many  who,  even  without  taking 
pains  for  it,  go  in  thereat.  But  yet  there  are  fome 
perfons,  who  feem  to  ftrive,  and  take  great  pains, 
to  enter  in  at  this  wide  gate  :  I  mean  all  fuch  a$ 
endeavour  to  flifle  the  convi<5i:ions  of  their  own 
confciences ;  to  perfuade  themfelves,  that  the 
chriflian  revelation  is  a  fable,  and  to  quench  the 
Spirit  of  God,  that  ftriveth  with  them.  There 
are  undoubtedly  fome,  who  really  take  pains  to 
rid  themfelves  of  every  religious  and  moral  prin- 
ciple ;  of  all  the  reflraints  of  confcience,  which 
they  find  troublefome  to  them ;  which  is  no  eafy 
thing,  efpecially  for  thofe  who  have  had  a  religi- 
ous education.  Some  there  are,  who  feem  to 
endeavour  to  excel  in  wickednefs  ;  who  pride 
themfelves  in  impiety  and  vice ;  in  profane  curf- 
Ing  and  fvvearing,  in  drinking,  wantonnefs  and 
riot :  Who  even  '^  weary  themfelves  to  do  ini- 
quity ;"  and  afterwards  glory  in  their  fhame. 
Now,  all  fuch  perfons  may  be  faid  to  flrive,  not 
to  fave,  but  to  deftroy  their  own  fouls.  But 
how  unneceffary  a  labor  is  this  !  And  if  even 
the  righteous  fcarcely  are  faved,  where  fhall  fuch 
ungodly  fmners  appear  ! — *'  Wo  unto  him  that 


5  8  Striving  to  enter  in  at  the  Jl rait  Gate 

Jlriveth  [thus]  -with  his  Maker  :  Let  the  pot- 
iherd  ftrive  with  the  potflierds  jof  the,  earth." — • 
Do  not,  I  befeech  you,  fo  foolillily, To  wickedly, 
as  to  "  feek  death  in  the  error  of  your  life!"  Our 
Lord  fays,  in  alhifion  to  the  taking  a  city  by  ftorra, 
that  the  "  kingdom  of  heaven  fuffereth  violence, 
and  the  violent  take  it  by  force."  The  kingdom  of 
heaven  is  thus  to  be  taken;  and  there  is  at  once 
glory  and  gain  in  fuch  a  conquelh  But  what 
occafion  is  there,  fo  to  exprefs  it,  for  Itorming 
hell,  whofe  gates  are  ever  wide  extended,  to  re- 
ceive every  comer  !  There  is  no  occafion  for 
any  formal  fiege,  for  any  affault  or  violence,  in 
order  to  get  admittance  into  that  place  of  tor- 
ments :  And  tho'  there  were,  yet  there  would 
be  neither  honor  nor  advantage  to  reward  the 
exploit. — But  why  do  I  fpeak  thus  to  you,  my 
friends  and  brethren  ?  I  hope  in  God,  there  are 
BO  fuch  abandoned  fmners  amongft  my  hearers ; 
tho'  there  may  probably  be  fome  perfons,  v/ho 
take  little  or  no  pains  to  obtain  falvation  ;  and 
who  are  therefore  particularly  concerned  in  this 
admonition : — "  Strive  to  enter  in  at  the  ftrait 
gate;  for  many,  I  fay  unto  you,  fliall  feek  to 
enter  in,  and  fhall  not  be  able." 


Sermon    II 


Sermon    II. 


/.C) 


The  Connexion  between  ftrivmg  after, 
and  obtaining  Salvation,  proved  from 
the  holy  Scriptures. 

LUKE    XIIL   24. 
STRIFE  to  enter  in  at  the  Jl rait  gate. --^ 

BY  the  ftrait  gate  is  intended,  the  gate  of  life, 
or  of  the  kingdom  of  heaven.  It  is  called 
ftrait,  in  refpe6l  of  the  difficulties  which 
attend  gaining  admifHon  into  thofe  blefTed  man- 
fions.  By  ftriving  to  enter  at  this  gate,  is  meant 
in  general,  ufing  our  fincere  endeavours  to  obtain 
eternal  life.  But,  more  particularly,  this  ftriving 
prefuppofes  and  comprehe'nds  in  it,  a  fpeculative 
belief  of  the  chriftian  revelation ;  a  fenfe  of  our 
finful,  perifhing  condition  ;  an  earneft  defire  to 
obtain  the  falvation  revealed  thro'  Chrifl ;  ferious 
and  diligent  inquiry  after  the  way  of  life  ;  prayer 
to  God  for  the  pardon  of  fin,  for  his  fpirit 
and  grace  ;  ftriving  againft  fin,  with  an  endeavour 
to  keep  all  God's  commandments ;  ftill  relying, 

not 


40  Ohtaming  eternal  Life 

not  on  any  fuppofed  merit  in  what  we  do,  but 
on  the  mercy  of  God  in  Chrift,  for  acceptance 
with  him.  All  which  implies  a  partial  refor- 
mation, or  a  good  work  begun  in  the  finner,  by 
the  word  and  fpirit  of  God  ;  tho'  it  does  not 
neceffarily  imply  that  thorough  change,  which 
the  fcriptures  exprefs  by  a  new  and  clean  heart, 
by  the  new  creature,  and  by  being  born  of  the 
Spirit. — Striving  to  enter  in  at  the  ftrait  gate,  is 
indifpenfably  neceflary  in  order  to  our  falvation. 
Without  it  we  fliall  certainly  fall  fliort  of  eternal 
life,  continue  under  condemnation,  and  incur  an 
additional  degree  of  guilt  and  mifery,  as  defpifers 
of  the  grace  of  God.  Such  will  be  the  confe- 
quences  of  not  ftriving.  On  the  other  hand,  if 
we  ft  rive  effe^ually,  we  fhall  obtain  deliverance 
from  the  wrath  to  come ;  and  be  inexpreffibly 
and  eternally  happy  in  the  kingdom,  prefence 
and  enjoyment  of  God,  the  fupreme  good.  So 
that  we  have  great  reafon  to  ftrive,  tho'  there 
were  but  a  bare  poffibiHty,  that  our  endeavours 
may  be  crowned  with  fuccefs. 


Th  e  feveral  things  here  mentioned  in  a  curfo- 
ry  manner,  were  enlarged  on  in  the  preceding 
difcourfe,  under  three  general  heads.  And  there 
now  remains  only  one  point  to  be  confidered,  in 
order  to  finifh  the  defign  which  I  had,  when  I 
entered  on  this  fubjeft.     And  that  Is, 

IV.  What 


conneSied  with  Strivings  &^c.       41 

IV.  What  connexion  there  is,  according 
to  the  word  of  God,  betwixt  our  llriving,  and 
finally  obtaining  what  is  the  grand  end  and 
ohjeft  of  our  endeavours,  the  laivation  of  our 
fouls. 

Some  perfons,  and  indeed  not  a  few,  have 
fuppofed  that  there  is  no  certain  connexion 
between  any  drivings  or  endeavours  of  fin- 
ners,  and  their  obtaining  eternal  life :  While 
others  have  fuppofed  that  our  fuccefs  is  certain, 
provided  we  ftrive  as  we  may  and  oughn  to  do, 
to  enter  in  at  the  ftrait  gate.  To  confider  this 
matter,  by  the  light  of  God's  holy  word,  and 
by  his  affiftance,  is  propofed  as  the  bufincfs  of 
this  difcourfe.  And  I  fhall  beg  leave  to  intro- 
duce what  I  have  to  offer  upon  it,  \^i^h  feme 
fhort  remarks,  tending  to  a  jufl  and  clear 
ftating  of  the  point.     The  iirll  of  which  is, 

I.  That  thequeftion  does  not  relate  to  the 
ftriving,  or  endeavours,  of  the  regenerate  ;  of 
thofe  that  are  already  born  of  God,  or  fuch  as 
are,  in  the  mofl  proper  fcnfe,  true  believers 
and  real  chriftians.  The.queflion  is  not, Whe- 
ther the  endeavours  of  fuch,  to  obtain  falva- 
tion,  fhall  be  effeftual  or  not  ?  For  it  is  al- 
lowed on  all  hands,  that  they  fhall  infalHbly 
be  fo.  All  acknowledge, that  the  gofpcl  plain- 
ly and  direclly  promifes  eternal  life  to  perfons 
of  thisxharader.     So  that  the  prefent  iiinnirV 

F  has 


42  Obtaining  eternal  Life 

has  no  relation  to  fuch  ;  And  confequently,  it 
mud  relate  wholly  to  the  endeavours  of  the 
iinregenerate. 

2dly.  Th^  qneftion  is  not,  Whether  Tinners 
can  be  finally  laved,  without  becoming  true 
believers,  or  real  chrillians,  in  the  moft  proper 
fenfe  I  Concerning  this  matter,  there  is  no 
more  controverfy?  than  there  is  about  the  point 
Jaft  mentioned.  For  it  is  allowed  on  all  hands, 
that  without  holinefs  no  man  fliall  fee  the 
Lord  ;  or  ever  gain  admiffion  into  the  king- 
dom of  heaven.  This  is  therefore  no  part  of 
the  queftion  before  us.     Neither, 

3dl3^  Is  the  queflion,  Whether  a  finful  crea- 
ture can  attain  to  true  holinefs,  and  fo  be  en- 
titled to  eternal  life,  merely  by  any  endeavours 
of  his  own,  or  without  the  renewing  and 
fanftifying  influences  of  the  Spirit  of  God  I 
It  is  generally,  if  not  univerfally,  agreed  a- 
mongd  profeffed  chriftians,  that  repentance 
unto  life,  and  evangelical  hoUnefs,  are  not  at- 
tainable without  the  gracious  operations  of 
God's  holy  Spirit  ;  and  confequentl}^,  that 
without  thefe  divine  influences,  all  the  endea- 
vours of  fmners  to  attain  to  holinefs,  and  fo  to 
eternal  life,  muff  be  inefledual.  Which  indeed 
amounts  to  neither  more  nor  lefs,  than  what 
our  Lord  himfcif  declares, — That  *'  except  a 
man  be  borji  again,   he  cannot   fee  the   king^ 

dom 


conmSied  with  Strivingy  &^c.        43 

dom  of  God.  "  Chriftians  do  indeed  dlifer  con- 
fiderably  in  their  manner  of  explaining  them- 
felvcs  upon  this  fubjeft  :  But  there  are  few  or 
none,  but  what  do  in  general  aflert  the  neceffi- 
ty  of  divine  grace,  or  the  influences  of  God's 
Spirit,  in  order  toafaving  converfion  ;orin  or- 
der to  a  finner's  attaining  to  holinefs  here,  and 
happinefs  hereafter.  And  this  is  now  taken 
for  granted,  as  a  certain  and  important  truth. 
So  that  it  is  no  part  of  the  prefent  queftion, 
whether  the  endeavours  of  finners  will  be 
efFedual  to  their  falvation,  without  the  grace 
of  God  vouchfafed  to  them,  fo  as  to  create  in 
them  clean  hearts,  and  right  fpirits  ?  For  it  is 
certain,  they  will  not.     Neither, 

4thly.  Is  the  prefent  queftion.  Whether  God 
is  obliged,  in  juftice,  to  renew  or  change  the 
heart  of  a  (inner,  in  confequencc  of  his  endea- 
vours, prayers,  or  any  thing  which  he  can  be 
fuppofed  to  do  ?  Or,  in  other  words,  is  obli- 
ged, in  point  of  juftice,  to  fucceed  the  endea- 
vours of  fniners,  in  order  to  their  attaining  to 
holinefs  and  eternal  life  ?  It  is  generally  al- 
lowed, that  God  is  not  bound  in  juftice  thus  to 
fucceed  a  finner's  endeavours ;  at  leaft,this  is  now 
taken  for  granted.  And  to  ilippofe  that  God  is 
obliged,  in  point  of  equity,  to  do  this,  would- 
be  moft  abfurd,  not  to  fa}-  impious.  For,  as 
Tinners,  we  have  forfeited  all  right  to  God's  fa- 
vour ;  to  any  good  whatfoever  ;  and  are  juft- 

F  2  1/ 


44  Ohtainmg  eternal  Life 

ly  liable  to  wrath  and  puniiliment.  And  if  fo, 
it  is  a  manifeft  inconfiltency  to  fuppofe,  that 
any  thing  which  a  finner  docs,  or  can  do, 
fhould  merit  his  favourable  regards  ;  or  juftly 
entitle  him  to  thofc  ii^fliiences  of  the  holy  Spir 
rit,  which  are  necelFary,  and  which  will  be 
effeftual,  to  the  linner's  falvation.  This  would 
be,to  fuppofe  him  juftly  liable  to  wrath  for  his 
iins,  and  at  the  fame  time  .to  have  a  juft  claitn 
to  falvation  on  account  of  his  endeavours  :  For 
to  have  a  juft  claim  to  falvation,  and  to  have 
a  claim  of  right  to  thofe  renewing  influences  of 
God's  Spirit,  which  have  falvation  connecled 
•with  them,  amount  to  the  fame  thing  at  laft  : 
And  fo  the  fuppofitions  are  equally  irrational. 
From  whence  it  follows, 

5thly.  That  if  there  be  any  certain  con- 
nexion between  the  endeavours  of  finful  crea- 
tures to  obtain  eternal  life,  and  their  adually 
obtaining  it,  this  is  a  connexion  which  the  free 
grace,  or  unmerited  goodnefs  of  God,  has 
made  and  eftabUfticd  :  And  fo  can  be  known, 
only  by  the  gracious  promifes  or  declarations 
of  his  word  :  For,  between  God's  juftice  and 
his  grace  there  is  no  medium.  If  there  be  fuch 
a  connexion,  which  docs  not  arife  from  the 
former,  as  certainly  it  cannot ;  it  muft  of  con- 
fequcnce  flow  from  the  latter.  And  this  can 
be  known  only  from  divine  revelation  :  For  it 
is  only  froni  the  word,  declarations  and  pro- 
mifes 


conneSled  with  Strivings  &^c.       45 

mifes  of  God,  that  we  can  certainly  know,  to 
what  particular  objects,  in  what  manner  and 
meafure,  when,  and  under  what  circumrtan- 
ces,  God  will  exercife  grace,  or  fl;evv  mercy 
to  the  guilty.      Wherefore, 

6thly.  Upon  laying  thefefeveral  things  to- 
gether, you  will  pleale  to  obferve,  that  the  in- 
quiry before  us  really  comes  to  this  at  lad,  viz. 
Whether  there  are  in  the  word  of  God,  any 
gracious  promifes,  invitations,  or  declarations, 
refpeding  unregenerate  finners,  to  whom  the 
golpel  is  preached,  from  whence  it  may  be 
clearly  inferred,  that  if  they  ftrive  in  the  man- 
ner they  may  and  ought  to  do,  to  attain  to 
holinefs  and  eternal  life,  God  will  certainly  af- 
ford them  all  the  influences  of  his  Spirit  and 
grace,  which  are  neceflary  to  that  end :  So 
that  their  endeavours  (hall  not  be  in  vain,  but 
fucceeded  by  him,  and  rendered  cfFedual  to 
their  falvation  ?  This,  it  is  humbly  conceived, 
is  a  fair,  jull  and  plain  ftate  of  the  important 
queftion  propofed.  —  It  may,  however,  be  fla- 
ted  fomewhat  differently  thus,  without  altering 
the  true  import  of  it,  viz.  W^hether  the  gra- 
cious declarations  and  promifes  of  God  in  his 
word,  are  fuch  as  will  in  any  meafure  admit  * 
of  the  fuppofition,  that  unregenerate  fmners, 
to  whom  the  gofpel  is  preached,  may  defire, 
ftrive,  and  earneftly  endeavour,  in  the  ufe  of 
proper  means,  to  obtain  the  falvation  revealed 

therein, 


46  Obtaining  eternal  Life 

therein,  feeking  to  God  for  his  grace  and  af- 
fidance  ;  and  yet  poffibly  fall  fliort  of  eternal 
life,  and  perifh  in  their  fins,  by  reafon  that 
God  with-holds  his  Spirit  and  grace  from  them? 
The  queftion  thus  Itated,  comes  preciiely  to 
the  fame  thing,  as  in  the  former  way.  Or  it 
may  be  reduced  to  another  form,  and  ftill  nar- 
rower compafs,  thus:  viz.  Whether  unrege- 
iierate  finners,  under  the  difpenfation  of  the 
Gofpel,  have  any  day  of  grace  and  falvarion 
afforded  to  them  ;  in  fuch  a  fenfe,  that  they 
fhall  certainly  obtain  eternal  life.,  provided  they 
heartily  defire  it,  and  ftrive  to  that  end  ? — . 
I  have  expreffed  the  true  point  in  queilion,  in 
thefe  feveral  wa3^s,  not  merely  for  the  fake  of 
having  it  clearly  underftood  ;  but  partly,  be- 
eaufe  I  fuppofed,  that  the  bare  ftating  it  thus, 
would  go  a  confiderable  ways  towards  a  pro- 
per refolutioh  of  it,  Avith  thofe  that  are  tole- 
rably acquainted  with  the  general  tenor  of  holy 
fcripture  ;  unlefs  their  minds  are  unhappily 
prepoflefrcd  in  favor  of  fom€  unfcriptural 
fcheme  of  f3^1tematical  (.livlnity. 

Having  prepared  the  wavby  thefe  previ- 
ous remarks,  I  fhall  now  proceed  more  diredly 
to  what  I  had  principally  in  view  ;  which  was 
to  prove,  by  arguments  drawn  from  the  holy 
fcripturcs.  That  there  is  a  certain  connexion 
between  finners  driving  to  obtain  the  falvation 
which  God  has   revealed,    and  their  afl-ually 

obtaining 


conmEied  with  Strivings  &^c.       47 

obtaining it.'^'  By  arguments  drawn  from  holy 
fcripture,  are  not,  however,  intended,  only 
fuch  as  are  drawn  from  fcripture-promifes ; 
but  alfo  from  any  doftrine  or  declaration  of 
fcripture  :  For  if  arguments  are  fairl}^  and  juft- 
ly  deduced  from  the  word  of  God,  or  are  con- 
clufive,  it  is  immaterial  from  what  particular 
topic  they  are  taken.  And  you  are  dcfired  to 
obferve,  tliat  I  do  not  put  the  intire  decifion  of 
this  point,  upon  the  abfolute  conclufivenefs  of 
every  fingle  argument,  or  paflage  of  fcripture, 
that  fhall  be  alledged  ;  but  upon  the  joint  force, 
the  concurring  evidence,  and  refult  of  all. 
For  it  will  befufficient,  if  the  conclufion  fairly 
refults  from  them  all,  confidered  colleftively, 
altho'  it  fhould  not,from  an}''  one  of  them  fepa- 
rately  taken.  Accordingly ,it  is  to  be  obferveJ 
here, 

(  I.  )  That  mankind  being  confidered 
in  fcripture,  as  in  a  ftate  of  fiii  and  death, 
it  is  declared  that  Jefus  Chrift  came  into  the 
world  to  fave  them  ;  to  "  fave  finners  " ; 
to  "  feek  and  to  fave   that  which  was  loft.  " 

la 

*  To  avoid  nnneccfUry  repetitions,  the  reader  is  defired  to 
remember,  (i.)  That,  in  this  difcourfe,  by  finners,  unrcge- 
nerate  Tinners  are  always  meant.  And  (2.)  That  when  their 
ftrivings,  or  endeavours,  are  fpoken  of,  this  muft  be  undcr- 
itood  in  general  of  fuch  flriviRgs,  or  endeavours,  as  are  dc- 
fcribed  in  the  preceeding  difcourfe.  I  fay,  in  general  :  for 
polfibly  one  or  two  expreflions  ufed  in  that  defcri^tion,  are  in 
ftri^lnefs  applicable  to  the  endeavours  of  the  regenerate  only  ; 
tbo'  I  am  not  at  prefect  fenfible  of  any  fuch. 


48  Obtaining  eternal  Life 

In  conformity  whereto,  the  angel  that  ap- 
peared to  the  terrified  fliepherds  on  the  night 
of  his  nativity,  comforted  them  with  the 
following  words :  —  "  Behold,  I  bring  you 
good  tidings  of  great  joy,  which  ihall  be  to 
all  people :  For  unto  you  is  born  —  a  Saviour, 
which  is  Chrift  the  Lord.  '*  "  And  fuddenly 
there  was  with  the  angel  a  multitude  of  the 
heavenly  hoft,  praifing  God,  and  faying,  Glo^ 
ry  to  God  in  the  higheft,  and  on  earth  peace, 
good  zuill  towards  men  '*  [indefinitely.]  Agreea- 
bly hereto  it  is  declared, that  Chrift  "  gave  him- 
felf  a  ranfom  for  all  ''  ;  that  he  "  died  for  all ;  " 
and  that  he  "  tafted  death  for  every  man.  " 
And  ourLord commanded  hisapoftles  to  preach 
the  gofpel,  or  thefe  glad  tidings,  to  "  every 
creature."  This  is  called  the  "  gofpel  of  the  grace 
of  God  ;  ''  and  profelTes  to  point  out  a  method 
of  falv ation  for  llnners.  The  apollle  Paul  fays, 
"With  reference  hereto  :  "  The  grace  of  God 
that  hringeth  falvation^  hath  appeared  unto  all 
■men  f  ;  teaching  us,  "  &c.  Now,  from  fuch 
declarations  of  holy  fcripture,  we  may  fairly 
infer,  that  all  thofe,  to  whom  the  gofpel  is 
preached,  have  therein  an  offer  of  lalvation 
made  to  them.     For  in  what  other  view  can 

it 

t  Tit  II.  II.  The  original  words  might,  perhaps,  be  tran- 
flat^d  with  more  propriety — *'  The  grace  of  God  that  bring- 
eth  falvation  to  all  men^  hath  appeared  -,  teaching  us,  "  &c. 
So  ihcy  are  rendered  in  the  margin  of  fome  of  our  bibles. 
And  being  thus  underflood,  they  will  be  rather  raorc  dirc^ 
and  full  to  the  point  in  vijsw. 


connected  xvith  Striving,  &c.       49 

it  be  confidercd,  as  glad  tidings  of  great  joy  to 
all  that  hear  it  .^  In  what  other  view  can  it  be  pro- 
perly called,  the  grace  of  God  that  bringeth 
falvation  to  all  men  r  And  it  it  really  makes  an 
offer,  or  points  out  a  method  of  falvation  to 
all  ;  can  it  be  fuppofed  that  any  finner,  who  is 
willing,  and  defiroiis,  and  itrives,  to  obtain  the 
falvation  thus  revealed,  fhould  yet  be  reje(5fed  of 
God,  and  finally  perifh  ?  Certainly  it  cannot. 

(2.)  God  hath  declared  in  the  mofl:  folemn 
manner,  that  he  hath  no  plcafure  in  the  death 
of  finners  :  *'  As  I  live,  faith  the  Lord,  I  have 
no  pleafure  in  the  death  of  the  wicked,  bilt  that 
the  wicked  turn  from  his  way  and  live."  Yea, 
it  is  declared,  that  God  ''will  have  all  men  to  be 
laved."  Now,  if  what  thefe  declarations  moft 
obvioufly  and  ftrongly  import,  be  true  ;  furely 
all  v/ho  really  defire  and  llrive  to  obtain  eternal 
hfe,will  certainly  obtain  it.  For  If  God  himfelf  hath 
no  pleafarc  in  their  death,  but  the  contrary;  and 
if  they  themfelves  defire  life,  and  endeavour  to 
obtain  it,  what  fliculd  hinder  their  lalvation  P 
Can  the  devil  be  fuppofed  to  prevent  it,  on  thefe 
fuppofitions  ?  He  cannot,  unlefs  he  is  ftronger, 
not  only  than  man,  but  than  God  himfelf ! 

(3.)  According  to  the  reprefentations  of 
fcripture,  God  affords  to  iinners  a  (pace  for  repen- 
tance, a  ^-ay  of  grace  ard  falvation  ;  or  a  feafon  for 
making,  their  peace  with  him  :durin^i;  which  time, 

G  he 


^o  Ohtainhig  eternal  Uife^ 

he  Is  faid  to  be  "  near",  fo  that  he  "  may  be  fpund'' 
by  them  that  fcek  hhn.  Yea,  God  is  reprcfent- 
cd  as  long-fufferlng  tov.ards  them,  being  unwil- 
ling that  they  fhould  pcrlih.  To  which  purpofe 
arc  the  following  paffages,  amongft  innumerable 
others.  "  Seek  ye  the  Lord  -while  he  may  be 
found  ;  call  ye  upon  him  while  he  is  near.  Let 
the  w  icked  forfake  his  way ;  "  *  8cc.  "  To  day,  if 
ye  w  ill  hear  his  voice,  harden  not  your  heart,  as 

in  the  day  of  temptation Forty  years  was  I 

grieved  with  this  generation,"  §&c.  "  Agree  with, 
thine  adverfary  quickly,  whiles  thou  art  in  the 
ivay  with  him  ;  left,"  &c.  "  He  beheld  the 
city,  and  wept  over  it,  faying,  If  thou  hadft  known, 
even  thou,  at  leaft  in  this  tloy  daj,t\ic  things  which 
belong  unto  thy  peace  !  but  now,"  J  &c.  "  I 
gave  her  a  Jpace  to  repent — and  fhe  repented 
not "  f. —  "  Receive  not  the  grace  of  God  in 
vain — For  he  faith,  I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  falvation  have  I  fuc- 
cdured  thee  :  Behold  now  is  the  accepted  time  ; 
behold,  now  is  the  day  of  falvation  J§".  "  The 
Lord  is  not  flack  concerning  his  promife,  as  fomc 
men  count  flacknefs ;  but  is  long-fuffering  to  us- 
ward,  not  willing  that  any  Jhould  peri/Jj,  but 
that  ALL  fliould  come  to  repentancet§."  Now, 
is  it  confident  with  thcfe  repeated  declarations,  to 
fuppofe  that  finners,  during  this  time  of  their  vi- 
fitadon,   may  really  defire  and  ftrive  to  enter  in 

at 

*  If.i.  LV.  7  §  pfal.  XCV.  7.         X  LwVeXlX.  41.  42. 

t  Rev.  IL  21.         J§  2  Cor.  VL  i,  2.        t§  2  Pet.  IIL  9. 


connccled  %vith  Striving,  &c.        5 1 

at  the  ftrait  gate  ;  and  yet  fall  fhort  of  Cilvatlon  ? 
If  God  is  long-fuffering,  "  not  willing  that  any" 
of  thofe  finners,  to  whom  the  gofpel  is  preached, 
fhould  perifh,  but  that  "  all "  fhould  come  to  re- 
pentance ;  certainly  he  puts  them  all  into  a  ca- 
pacity for  attaining  falvation.  To  fuppofe  that 
any  are  left  in  fuch  a  fl:ate,that  they  cannot  avoid 
perifhing,  tho'  they  defire  it;  or  in  fuch  a  (late, as 
renders  repentance  impoffible  for  them  ;  mani- 
feftly  fuppofes,  thatGod  luills  them  to  perijlj,t\\'xt 
he  would  not  have  them  come  to  repentance  ; 
nor  really  allows  them  a  fpace  for  it5in  any  pro- 
per fenfe  :  And  fo  is  directly  contrary  to  the 
doctrine  of  fcripture — But  let  the  unbiafTed  judge. 

(4.)  It  is  farther  to  be  remarked,  that  during 
this  fpace  given  for  repentance,  or  that  day  of  fal- 
vation, which  the  fcriptures  fo  plainly  alltrt;  fm- 
ners  are  earncirly  admoriifhed,  exhorted  and 
commanded,  to  feek  God,  to  be  reconciled  to 
him,  and  to  work  out  their  falvation.     Thus  in 

fome  of  the  paili^es  but    jull:   now  quoted 

''  Seek  the  Lord  while  he  may  be  found,''  &c. 
^''  To  day,  if  yc  will  hear  lils  voice,  harden  not 
your  hearts."  So  in  Prov  I.  *'  Wifiom  cricth 
without — How  long,  ye  fimple  ones,  will  yc 
love  fmiplicity  ■  and  i\vi  icorners  delight  in  fcorn- 
ing,  and  fools  hate  knowledge  ?  Turn  you  at  my 
reproof,"  &c.  And  ftiil  more  emphatical  arc 
the  words  of  the  apoftle,  in  his  fecond  epiille  to 
the  Corlnrhians  ;  a  part  of  which   paflage   was 

Gx    2  quoted 


5  2  Ohtamng  eternal  Lifc^ 

quoted  before.  But  you  may  pleafe  to  confider 
it  more  at  large,  as  it  here  follows.  "  All  tilings 
are  of  God,  who  hath  reconeiled  us  to  himfelf 
by  Jcfus  Chrifl:,and  hath  given  to  us  the  niiniltry 
of  reconciliation  :  To  wit,  that  God  was  inChrift 
reconcihng  the  AVorld  unto  himfelf,  not  im- 
puting their  trefpaffes  unto  them  ;  and  hath  com- 
mitted unto  us  the  word  of  reconciliation.  Now 
then  we  are  embaffadors  for  Chrift,  as  tho  God 
did  befeech  you  by  us  ;  we  pray  you  in  ChrifFs 
ftead,  be  ye  reconciled  to  God.  For  he  hath 
made  him  to  be  fin  for  us,  who  knew  no  fin  ; 
that  we  might  be  made  the  righteoufncfsof  God 
in  him.  We  then  as  workers  together  with  him, 
befccch  you  alfo,  that  ye  receive  not  the  grace  '* 
[the  gofpel]  "  of  God  in  vain.  For  he  faith,  I 
have  heard  thee  in  a  time  accepted,  and  in  the 
day  of  falvation  have  I  fiiccoured  tliec  :  behold, 
new  is  the  accepted  time,"  &c.  Thefe  exhorta- 
tions, and  commands,  are  all  directed  more  eipe- 
cially  to  finners ;  to  "  the  wicked"  ;  to  ''  fimple 
ones,  *'ieorners",  and  '*  fools"  ;  to  luch  as  were 
not  yet  '"  reconciled  to  God".  And  can  any  un- 
prejudiced man  think  it  confiRcnt  with  them,  to 
liippofe,  that  finners  may  be  awakened  to  inch  a 
ienfe  of  their  mifery  in  being  in  a  Ihite  oi  aliena- 
tion from  God,  as  to  defire  to  be  reconeiled  to 
liim,  and  really  ilrive  to  obtain  a  part  in  the  fal- 
vation thus  revealed  ;  and  yet  fall  of  it  !  Judge 
fo;*  yourfclves — 


\^') 


CoTnFOKM' 


conneBed  with  Stnvhig,  &c.        ^  5 

(5.)  Conformably  hereto,  life  and  doadi, 
bleffing  and  ciirfing,  are  laid  to  be  fet  before  fin- 
ners,  in  the  word  of  God  ;  and  they  arc  admo- 
nifhed  to  choofe  life —  "  I  call  heaven  and  earth 
to  record  this  day — that  I  have  fet  before  you 
life  and  death,  bleffing  and  curfing  ;  therefore 
choofe  life",  *  &c.  But,  vvith  what  truth  or  pro- 
priety could  life  and  death  be  fiid  to  be  fet  be- 
fore finners,  if  tho'-they  dcfired  hfe,  and  heartily 
endeavour 'd  to  obtain  it,  they  might  yet  fail 
thereof  ?  On  this  fuppofition,  it  is  only  death 
that  is  really  fet  before  them,  in  any  proper,  con- 
fident fenfe  ;  without  any  life  or  bietling,  in  op- 
pofition  thereto—It  were  but  a  cavil  to  fay,  that 
Mofes,  or  God  by  him,  here  addreffes  himfelf  to 
the  people  of  Ifrael  upon  the.  fouti:ig  of  mere  law; 
enjoining  upon  them  per  feci  obedience  thereto.as 
the  condition  of  their  attaining  life  ;  and  de- 
nouncing death  againft  them  in  cafe  of  the  leaf!: 
failure.  Thev  were  already  fuincrs,  t ran fg^re (Tors 
of  the  law,  and  arc  lpo];en  o[  a^^  fachj  in  the 
verfe  immediately  foregoing.  So  that  in  refpec-^ 
of  mere  law,  they  vvcre  under  a  curf^  already  ; 
a!id  were  utter! y  incLvna.cirated  to  obtain  life  on 
the  footing  ot  lavv.  Notium^  bin:  death  was  be- 
fore  tliem  In  that  rv  (];kx%  tho'  they  had  dcfired 
life.  i\nd  yet  life  and  blefling  are  faid  that  day 
to  have  been  let  l^efoie  them,  as  v/ell  as  death 
and  curfmg  :  And  they  are  admoniihed  to  choofe 
life,  as  what  vra>,  at  that  time,  attainable,  if  clio- 

icn; 
*  iXut.  xxx:  \--), 


54  Obtaining  eternal  Life^ 

fen  ;  for  it  is  added,  —  that  thou  and  thy  feed 
may  Hve."  It  is  manifeft  therefore,  that  they 
were  not  here  treated  with  upon  the  footing  of 
mere  law ;  life  being  offered  to,  or  fet  before  them, 
for  their  choice,  confidered  as  fmners.  And  if 
fo,  the  obtaining  it  depended  on  their  choice,  or 
was  conne61:ed  therewith.  And  doubtlefs,  it  is 
not  lefs  truly  and  properly  fet  before  fmners  now, 
under  the  gofpel  difpcnfation,  than  it  was  before 
the  Ifraelites  in  the  time  of  Mofes.  From 
whence  we  may  conclude,  that  if  we  really  de- 
fire,  and  ftrive  to  enter  into  Hfe,  we  fhail  not 
fall  fhort  of  it. 

(6.)  The  fcripturcs  fpeak  of  fome  finners  as. 
wholly  left,  and  forfaken  of  God,  in  this  world ; 
given  up  to  their  own  heart's  luft,  to  incureablc 
blindnefs,  to  flrong  delufion,  &c.  that  they 
"  might  be  damned."  Now  if  there  is  any  fiich 
thing  as  fuch-like  paflages  of  fcripture  fccm  to 
affert,  and  as  they  are  ufually  underilood  ;  it  will 
even  from  hence  follow,  that  the  perfons  thus 
given  up  of  God,  were,  antecedently  hereto,  in  a 
falvable  ftate  ;  that  they  had  in  fome  mcafcrc 
the  reftraints  and  drivings  of  God's  fpirit ;  that 
they  were  really  put  into  a  capacity  for  obtaining 
falvation,  had  they  defired  it ;  and  that  their  not 
doing  fo,  was  the  reafon  of  their  being  thus  for- 
faken.- And  this  is  agreeable  to  the  reprcfentati- 
ons  of  fcripture,  in  thofe  very  paffiiges,  which  are 
here  alluded  to —  "  My  people  zvoidd  not  hear- 
ken 


connecied  -with  Striving.  &c.        55 

ken  to  my  voice,  and  IfracI  would  none  of  mc  : 
So  I  gave  them  up, "  &c. —  '^'  If  diou  liadft  known, 
even  thou,  in  this  tliy  day,  the  things  that  belong 
to  thy  peace  i  but  noiu  they  are  hidden  from 
thine  eyes" —  '*  They  received  not  the  love  of 
the  truth,  that  they  might  be  faved  :  And  for  this 

caufe  God  fliall  fend  them   ftrong  delufion 

that  they  all  might  be  damned."  Their  cafe  is 
reprefented  as  being  made  defperate,  by.  their  be- 
ing thus  given  up  of  God  ;  and  this  Is  afcribed  to 
their  negleft  of  a  former  opportunity,  in  which 
they  were  in  a  capacity  for  attaining  falvation. 
And  indeed,  if  they  were  not,  the  "  things  which 
belonged  unto  their  peace",  were  really  hid  from 
their  eyes  before,  as  truly  as  afterwards.  If  God 
gave  them  up,  becaufe  they  would  not  hearken 
to  his  voice  ;  then  they  were  not  given  up  before 
they  refufed  to  do  fo ;  but  might  have  obtained 
life,  had  they  fought  after  it :  without  which  fup- 
pofition,  there  feems  to  be  no  ground  for  any 
fuch  diftindion  as  is  apparently  made  between 
their  ftate  before,  and  their  ftate  after,  God  thus 
gave  them  over. 

(7.)  The  fcriptures  fpcak  plainly  and  dlrciflly 
of  finners  neglc^ling  the  opportunity  allowed 
them  for  obtaining  life,  as  the  real  caufe  of  their 
death  or  deflru^lion. —  '''  Eccaiife  I  have  called, 
and. ye  rcfulcd  ;  I  have  ftrctchcd  out  my  hand, 
and  no  man  regarded  ;  but  ye  havcfet  at  nought 
all  my  coiinfel — 1  alio  ^^ill  laugh  at  your  calami- 
ty— 


^6  Olnciimng  denial  Life, 

ty — when  clifircfs  and  anguifh  cometh  upon  you. 
Then  fliall  they  call  upon  me  ;  but  I  will  not 
aniwer:  they  ihall  feek  me  early,  hut  they  fhall 
not  find  me."  *  "  Fortv  years  long;  wajs  I  srieved 
with  this  generation,  and  faid,  It  is  a  people  that 
do  err  in  their  hearts — unto  whom  I  Iware  in  my 
wrath,  that  they  flriould  not  enter  into  my  refh'^f 
"  How  fhall  we  efcape,  if  we  negle(5l  fc  great 
falyadon,  xt  &c.  "  Ye  will  not  come  unto  me, 
that  ye  might  have  life."  §  *'  O  Jerufalem^ — how 
often  would  I  have  gathered  thy  children — and 
ye  vjoidd  not  !  "  §§  Thefe,  with  innumerable 
other  pafTages  of  fcripture,moll:  clearly  and  ftrong- 
ly  exprefs  this  fentiment ;  That  the  true  and  only 
reafon  why  finners  perifh,  is,  that  they  do  not 
"  regard"  the  hand  of  God,  ftretched  out  to  fave 
them  ;  that  they  "  grieve"  him  by  their  obduracy 
in  fin  ;  that  they  ''  negle^^  "  the  great  falvation 
offered  to  them ;  and  "  will  not"  come  to  Jefus 
Chrifl:  for  life.  But  neither  of  thefe  things  can 
be  truly  and  properly  faid  of  thofe  pcrfons,  who 
are  awakened  to  fuch  a  icnf:^  of  their  fins,  as  re~ 
ally  to  defire  the  lalvation  revealed,  and  to  lirivc 
in  order  thereto  ;  even  tho'  they  are  not  (which 
is  very  fiippof^able)  already  in  a  regenerate  fhac. 
And  therefore  all  fuch  perions,  unlefs  they  ceaic 
to  defire  and  ftrive  thus,  fliall  be  laved  ;  not, 
to  be  fare,  v/ithout  being  born  of  God  ;  but  they 

fnall 

♦  Prov.  XXIV- -S.  f  Pfal.  XCV.  lo,  u.       %  f^^cb.  H-  3- 

§  John  V.  40.  v;-^  Matt.  XXIII    57. 


conncBed  nvitb  Striving,  &c.       ^7 

fhall  be  "  renewed  in  the  fpirit  of  their  minds ;" 
and  confequentiy  enter  into  life. 

(8.)  Sinners  havcapromife  of  the  fpirit  of 
wifdom,  or  of  fpiritual  v/ifdom,  with  v/hieh  eter- 
nal life  is  connected,  if  they  hearken  to  God's  re- 
proof, and  diligently feek  it.  "Turn  you  at  ray  re- 
proof: hehold,  I  Vv^iil  pour  out  my  fpirit  unto  you : 
I  will  make  known  my  words  unto  you."*  "  Hear 
inftrudion  and  be  wife,  andrefufe  it  not.  Blcffcdis 
the  man  that  hearethme,watc]iing  daily  at  my  gates, 
waiting  at  the  pods  of  mydoors."f  That  what  is 
here  promifed,  is  fpiritual  wifdom  and  underfrand- 
ing,  fuch  as  fiiall  be  faving,  is  not,  I  fappofe,  denied 
by  any.  But  it  will  perhaps  be  faid,  that  none 
but  a  regenerate  man,  can  be  fuppofed  to  "  turn 
at  God'sj  or  wifdom's,  reproof,'^  or  to  "  wait  at 
the  pofbs  of  her  doors,"  in  the  fenfc  here  intend- 
ed :  and  confequentiy,  that  none  but  (uch  can  be 
entitled  to  the  promife,  or  bleiTmg.  But  this 
were  an  arbitrary  alfertion  ;  one,  for  wliich  there 
is  not  the  leaft  colour  or  foundation.  For  the  per- 
fons  here  addrefied,  arefpoken  to  under  the  cha- 
racier  of  "fimple^ones,"  "  fcorners,"  and  "fools"; 
who  certainly  need  wifdom  the  mod  of  any.  And 
the  promiie  is  apparently  made  "for  the  encou- 
ragement of  fuch,  to  turn  at  her  reproof,  and  to 
watch  daily  at  her  gates ;  that  they  might  find  her, 
and  tJiereby  "  find  life."  This  was  th(  refore  to 
be  done  by  them,  antecedently  to  their  obtaining 
II  fpiriiual 

*  Piov.  I,  23.  t  ^-^'^?-  VII    ;;3,  34. 


58  Ohtainwg  eternal  Lifey 

fpiritual  wifdom  ;  not  in  the  aclual  cxercife  of  it, 
as  the  regenerate,  v/ho  are  already  wife  unto  fal- 
vation,  are  to  leek  for  more  wifdom.  And  un- 
lefs  thefe  paffages  are  fo  underflood,  the  promife 
will  really  amount  to  this,  and  no  more  than  this; 
viz,  "  If  ye  who  are  now  fools,  and  cannot  be 
truly  wife,  but  by  turning  at  my  reproof,  fliall 
firfl:  attain  this  wifdom  fome  other  w:ay,and  then 
turn  in  the  cxercife  thereof,  being  actually  pof- 
feffed  of  wifdom  ;  then  fhall  you  find  it,  in  con- 
fequence  of  fuch  a  turning,  waiting  and  watch- 
ing :  behold;  then  will  I  pour  out  my  fpirit  unto 
you  ;  then  will  I  make  known  my  w^ords  unto 
you/'  This  mull:  really  be  the  whole  amount  of 
this  promife,  unlefs  it  is  fuppofed  to  be  made  to 
the  turning,  waiting  and  watching  of  an  unrege- 
nerateman  :  But  I  may  venture  to  appeal  to  any 
wife  man,  wdicther  fuch  a  promife  w^ould  be  agree- 
able to  the  ivifdom  of  God  ! 

(9.)  In  Ezckiel  [chap,  xxxvi.]  God  declares 
his  purpofe  to  do  many  things  for  the  people  of 
Uracl  ;  and,  amongft  the  reft,  to  give  them  a 
"  new  heart"  and  a  "  new  fpirit".  f  But  he  addsaf- 
tcrvv  ards,  *'  I  will  yet  for  this  be  enquired  of  by 
the  houfe  of  Ifrael,  to  do  it  for  them  J"  :  which 
unqueiHonably  relates  in  part,  to  the  new  heart 
and  new  fpirit,  fpoken  of  before.  Upon  which 
we  m^ay  briefly  remark,  That  eternal  life,  or 
falvaticn,  is  connected  in  fcripturc   with  the  hav- 


ing 


t  Ver.  26.  %  Ver.  37. 


CGirricclcd  unth  Striving,  &a        59 

ing  a  new  heart  :  That  fucli  an  heart  is  the 
gift  of  God  :  That  he  gives  fuch  an  heart, 
not  prior  to,  but  in  confequcnce  of,  being  inquir- 
ed of,  or  fought  to,  for  it  :  And  confequently, 
That  the  inquiring  of  God,  here  intended, 
is  the  act,  not  of  the  regenerate,  but  the 
unregeneratc  ;  who  are  awakened  to  dcfirc, 
and  feek  after  it.  So  that  altho  this  is  not  ex- 
prefTed  in  the  fonn  of  a  conditional  proinife  ;  yet 
it  amounts  to  one :  at  leafl:  it  implies,  that  the 
obtaining  a  new  heart,  hzs  fome  connection  with 
inquiring  after  it;  and  that,  in  a  manner  in  which 
an  unregeneratc  man  may  be  fuppofed  to  do. 
For  it  were  highly  abfurd  to  fuppofe,  that  a 
man  niuft  have  a  new  heart,  In  order  to  his  in- 
quiring of,  or  feeking  God,  in  fuch  a  manner  as 
to  obtain  fuch  an  heart  of  him  ! 

(10.^  Our  Saviour  pronounces  a  blcfUng  on 
thofethat  ''  hunger  and  thirit  after  riG;htcoufncfs  ;" 
adding,  that  ''  they  fliali  be  filled."*  By  which 
mictaphors  of  hungring  and  thirlFing  after  righte- 
oufncfs,  our  Lord  unqueirionably  defigned  to  ex- 
prcfs  the  fh'ong  and  ardent  dcdres  of  finful  crca- 
Xures  to  attain  thedghtcoufncfs,  and  fo  the  fah.a- 
tion,  revealed  in  the  gofpcl  ;  dcfires  arifing  from 
a  fenfc  of  their  mifery  without  it ;  fuch  deiircs  as 
put  tliem.  upon  ufing  liicir  endeavours  after  it  : 
Even  as  men  who  are  ready  to  perifli  witih  hunger 
and  thiril  in  a  literal  fenie,  will  of  courfe  endea- 
H  2  vour 


6o  Obtaining  eternal  Life^ 

voiir  to  obtain  meat  and  drink.  All  fuch  pcrfons 
our  Lord  pronounces  hleffed:  "  for,"  fiiys  lie, 
"  they  fliall  be  filled."  Which  promife,  or  de- 
claration, can  intend  nothing  lefs,  than  that  they 
fliall  a6lually  attain  to  that  righteoufnefs  and  fal- 
vation,  which  they  defire,  and  ftrivc  after.  Now, 
there  is  not  the  lead:  ground  to  doubt,  but  that 
convinced,  awakened  finners,  may  and  do  -often, 
thus  hunger  and  thirft  after  righteoufnefs.  And 
if  any  fhould  fay,  that  the  regenerate  only,  or 
fuch  as  have  aheady  attained  unto  righteoulnefs, 
can  be  fuppofed  to  do  fo  ;  this  were  altogether  as 
contrary  to  reafon  and  good  fenfe,  as  to  fay,  that 
a  man  mufl:  eat  a  good  meal^  in  order  to  be  hungry 
in  a  hteralfcnfc;  and  that  he  mufl:  drink  an  hearty 
draught,  m  order  to  bea-thirft: — This  benedidion 
and  promife,  more  efpecially  rclpeci  unregencratc, 
heavy-laden  finners :  as  do  alfo  fuch  gracious  in- 
vitations and  promifesas  thcfe —  ''Ho,  everyone 
that  thirfrethjcom.e  ye  to  the  v/aters— Wherefore 
do  ye  fpend  your  money  for  that  which  is  not 
bread  ?  and  your  labour  for  that  which  fatisficth 
not  ?  hearken  diligently  unto  me,  and  eat  ye  that 
which  is  good,  and  let  your  foul  deliglit  itich  in 
fatnefs."  §  "  W^hofoever  drinketh  of  the  water 
that  I  fiiall  give  him,  fhall  never  thirft  ;  but — 
it  {hall  be  in  him  a  v/ell  of  water,  fpringing  up  in- 
to everlafthig  life."  '^  "  I  am  the  bread  of  life  : 
he  that  cometh  unto  me  fliall  never  hunger,  and 
he  that  believcth  on  mc,  Ihall  never  thirfh":!:  "If 

any 

f  Ifa.  LV.  I,  2.         *  John  IV.  14.         %  Chap.  VI.  35. 


conne&ed  ivith  Strivings  &c.        6i 

any  man  thlrfl:,let  him  come  unto  mc  and  drink — 
this  he  fpake  of  the  fpirit,  which  they  that  bc- 
Hcve  on  him  fliould  receive" —  f  "  And  the  fpirit 
and  the  bride  fay,  Come.  And  let  him  that 
hcareth  fay,  Come  :  and  TjJjofoever  will,  let  him 
take  the  water  of  hfefixely."  §  How  unreafona- 
ble  :  how  unfcriptural,  were  it  to  fuppofe,  that, 
by  thofe  who  hunger  and  third  after  righteouf- 
nefs,  our  Lord  intends  only  the  regenerate ;  or 
fuch  as  have  already  eaten  and  drank  of  that  fpiri- 
tual  bread  and  water,which  hegiveth? — Efpecially 
w^hen  he  declareth  above,  that  fuch  perfons  lliall 
neither  hunger  nor  thirft  again  !  ''  I  am  the  bread 
of  life  ;  he  that  cometh  unto  me  (h^lUiever  him- 
ger ; — Qi-xW  never  thirfi,'^  Can  any  man  read 
this,  and  yet  fappofe,  that  hungring  and  thirfting 
after  righteoufnefs,  in  the  fenfe  of  our  favicur,to 
which  the  promife  is  made,  is  alv/ays  fabfequent, 
never  prior,  to  coming  to  him,  or  to  regeneration? 
If  he  can,  however  good  his  heart  may  be,  no 
one  has  much  reafon  to  envy  Iiimhis  head. 

(ii.)  To  thif;  promife  of  our  Lord,  another 
may  be  fabjclncd,  which  is  alfo  found  in  his  feiv 
mon  on  the  mount.*  "  Aflc,  and  it  fiiall  be  given 
you  ;  feek,  and  ye  iliall  find.;  knock,  and  it  ihall 
be  opened  unto  you.  For  every  one  that  afketh, 
receiveth.  Sec.  AVliat  man  is  there  of  you,wmonl 
if  his  fon  afk  bread,  will  \\z  give  him  a  ftorie?- — 
If  ye  then  being    evil,  know  how   to  give  good 

'gifts 

t  Chsp.  VII.  37-39.  §  Rev,  XXII.  17. 


n. 


62  Ohtaining  eternal  Lifey 

gifts  unto  your  children,  how  much  more  fhall 
your  Father  which  is  in  heaven,  give  good  things 
to  them  that  afk  him  "  *  ?  Here  you  will  obferve, 
that  the  ' '  good  things  "  promilcd,  are  fpiritual 
bleffings  ;  fuch  as  have  eternal  hfe  connected 
with  them  ;  as  is  manifeft  from  a  parallel  place 
in  another  evangelift,  where  thefe  good  things 
are  explained  to  mean,  the  Holy  Spirit —  *'  How 
much  more  fhall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  afk  him  ?"  You  will 
farther  obferve,  that  the  obtaining  thefe  fpiritual 
bleffrngs  is  exprefly  conne6led  with,  and  promif- 
ed  to,  aiking,  feeking,  knocking.  But  then  it 
will  perhaps  be  faid,  that  this  mufi:  be  fuppofed 
to  mean,  the  afking,  &c.  of  the  regenerate  ;  and 
that  it  cannot  be  intended  of  the  defires,  prayers 
and  endeavours  of  the  unregenerate.  But  docs 
there  appear  any  good  reafon  for  limiting  the 
promife  in  this  manner  ?  It  is  humbly  conceived, 
there  is  none  :  But  that  it  ought  to  be  undcr- 
ftood  conformably  to  what  our  Lord  had  faid 
before — that  they  who  hunger  and  thirft  after 
righteoufnefs,  fhall  be  filled.  The  words  were 
fpoken  by  him  to  the  promifcuous  multitude  of 
his  profeffed  followers  :  and  there  is  no  reafon 
to  fuppofe,  that  all  thcf^  were  then  in  a  regene- 
rate ihite.  That  any  of  them  were  fo,  cannot  be 
inferred  merely  frojnGod's  being  fpoken  of  in  this 
paffage,  under  the  charader,  or  title,  of  their 
*'  Father"  in  heaven.     For    he   is   fiiid  to  be  the 

"  God 

*  M^tt.  Vn.  7 -II. 


conneBed  -with  Strivings  &c.        63 

^'Godand  Father  of  all''  ;  not  only  of  the  rege- 
nerate, tho'  they  are  in  a  peculiar  fenle  his  child- 
ren, his  fons  and  daughters.  This  common  Father 
has  many  evil  and  difobedient,  as  well  as  good 
and  obedient  children.  And  the  perfons  here 
fpoken  to,  are  fpoken  to  as  evil.  "  If  ye  then, 
being  eviF\  &c.  From  whence  it  might  be  at 
leaft  as  fairly  argued,  that  they  were  not  in  a  re- 
generate (late,  as  it  could,  that  they  were,  from 
God's  being  Itiled  their  Father.  For  where  do 
you  find  thofe  that  are  born  of  God,  his  fons  by 
adoption,  and  fpiritual  renovation,  called  evil  m 
fcripture  :  However,  no  great  llrefs  ought  to  be 
laid  upon  this  :  for  even  fuch  perfons  may  doubt- 
lefs  be  lliled  evil  in  a  comparative  fenfe  ;  as  our 
Lord  fays,  "  There  is  none  good  but  One,  that  is 
God."  But  there  is  ftill  lefs  reafon  to  conclude 
thefe  perfons  were  born  of  God,  from  his  being 
fpoken  of  as  their  Father  :  For,  as  before  obfer- 
ved,  he  is  the  Father  of  all:  And  all  in  com- 
mon are  direcled  to  pray  to  him  under  this  very 
character — -  '''  Our  Father  which  art  in  heaven" — 
Had  not  this  cavil  been  produced  as  a  ferioiis  ar- 
gument, and  much  iniifted  on  by  forae,  it  would 
have  been  a   fhame  to '  fay  fo    much  about  it  : 

which  mufl:  be  my  apology 1  would  farther 

obferve  here,  that  thefe  promifcs  of  our  Saviour 
to  fjch  as  afic,  feek  and  knock,  fcem  to  be  more 
efpcciallydcfisncd  and  calculated  for  the  cncou- 


ragement  of  the  unrcgenerate  to  feek  God,  and 
fpiritual  bicffinfrs.     For  the  ''  good  thin^^s"  pro- 

miicd. 


6  4  Obtaining  eternal  Lifcy 

niifed,  as  explained  by  St.  Luke,  are  fuch  as  are 
comprehended  in  the  '^  gift  of  the  holy  fpirit :  " 
The  promife  of  whieh,  in  confequenccof  afking, 
feeking  and  knocking,  is  fo  far  from  fuppofmg 
that  the  perfons  who  do  fo,  are  aheady  regene- 
rate, or  that  the  fpirit  is  given  to  them  prior  to 
their  afking  ;  that  it  rather  imphes  the  direct  con- 
trary ;  viz.  that  they  had  not  the  fpirit,  in  the 
fenfc  here  intended  by  our  Saviour.  For  if 
they  are  fuppofed,  at  the  time  of  their  afking,  to 
have  the  fpirit  of  God  dwelling  in  them,  to  "  abide 
with  them  for  ever/'  as  all  the  fons  of  God  by 
regeneration  and  adoption  have,  what  becomes  of 
the  promife  ?  What  are  they  to  have  in  confe- 
quence  of  afldng,  &c  ?  Is  it  only  the  continu- 
ance of  the  fpirit,  or  larger  meafures  of  it  ? — But 
thefe  are,  I  think,  never  czWcA^  giving  the  fpirit ^ 
in  the  language  of  fcripture  :  which  Kieans  the 
original  beftowment  of  it  [or  him]  on  fuch  as 
wxre  dellitute  of  it  ;  in  confcquence  of  which, 
they  are  faid  to  be  born  of  the  fpiritjor  of  God. 
As  a  man  is  but  once  born  of  God,  or  of  the 
Spirit,  fo  the  Spirit  is,  properly  fpeaking,  never 
give7i  more  than  once  :  For  being  once  given,  lie 
is  to  "  be  in,  and  to  abide  with  believers  for 
ever."  So  that  to  fay,  as  fome  have  done,  that 
they  Vvho  have  already  the  fpirit  of  GTod,  have 
indeed  here  a  promife  of  his  countenance,  or  of 
larger  meafures  thereof ;  but  that  t'iofc  who  afk, 
being  dePdtute  of  the  fj^irit,  have  no  promife  of 
him  made  to  them,  is  a  mofl  arbitrary,  irrational 

conih-udion 


conmSled  with  Strivings  Mc*        65 

conftruclion  of  this  promifc  :  A  promife, 
which  our  bleflcd  and  merciful  Redeemer 
particularly  defigned  for  the  encouragement  of 
thofe  to  a(k,  who  moll  need  the  Spirit; — ."hea- 
vy-laden ''  linners  ;  that  fo,  applying  themfelvcs 
to  God  in  their  extremity,  "  they  may  be 
made  free  from  the  law  of  fin  and  death,  by 
the  law  of  the  Spirit  of  life  in  Chrill  Jefus  ;  and 
for  the  future  walk,  not  after  the  flcfh,  but  af- 
ter the  Spirit. "  * 

It  will  greatly  confirm  what  has  been  faid 
upon  this  point,  if  we  confider, 

(12.)  That  the  apoflle  Peter  fpeaks  of  God, 
as  having  '^  given  unto  us  all  things  pertaining 
unto  life  and  godlincfs,  ^'  by  calling  us  to  the 
knowledge  of  the  gofpel ;  and  particularly,  cer- 
tain "  great  and  precious  promifes,  that  by 
thefe,  "  fays  he,  "  you  might  be  partakers 
of  the  divine  nature,  having  efcapcd  the 
corruption  that  is  in  the  world  thro*  luft.  "  % 
Where  you  will  obferve,  That  all  things 
pertaining  to  "  godlincfs,"  are  given  in  and  by 
the  gofpel  :  That  there  are  in  it  more  par- 
ticularly, "  great  and  precious  promifes  :  " 
That  the  end  of  thefe  promifes,  is,  our  being 
made  "  partakers  of  the  divine  nature  *'  ;  by 
which  is  doubtlefs  meant,  the  Spirit  of  God, 
with   a   new   heart  :     That  thole  who    are 

r  made 

*  Rom.  vni.   I,  2.  \  2  Pst,  I.  3,  4. 


66  Obtaining  eternal  Life 

made  partakers  of  this  divine  nature,  are  not 
unconvinced,  hardened  finners,  going  on  with- 
out'check  or  rcftraint  in  their  evil  courles  ;  but 
fuch  as  are  in  fomc  degree  reformed  ;  orfuch  as 
**have  efcaped  the  [grofsj  corruptions  that  are 
in  the  world  thro'  luit :  "  By  whom  we  may 
fairly  underftand,  fuch  as  llrive  to  enter  in  at 
the  itrait  gate.  And  laftly,  That  this  divine  na- 
ture, or  new  heart,  is  given  in  the  way  of  pro- 
mife,  or  in  fuluhiient  of  the  promifes — So  that 
this  cxaclly  coincides  with  what  our  Lord 
iays  in  the  paflages  confidered  above,  refpecl- 
ing  thofe'that  hunger  and  third  after  righteouf- 
iiefs  ;  that  aik,  &c.  Nor  is  it  unlikely,  that  the 
apoftle  Peter  had  thefe,  and  fuch-like  promifes 
of  our  Saviour,  particularly  in  his  mind,  when 
he  fpeaks  of  the  great  and  precious  promifes 
"given  to  us,  that  hj  thefe  we  nvght  be  partakers 
of  the '  dlv'ine  nature, 

(13.)  It'  is  very  generally  allowed  (  though 
denied  by  lome  men  of  a  difordered  mind, 
hardly  fit  to  be  reafoned  with,  )  that  all  thole 
in  general,  who  hear  the  gofpel,  are  invited 
'and  required,  not  only  to  believe  it,  but  to  re- 
pent of  their  fins,  and  to  become  the /r//f  ^Z/- 
cSpies  of  Jefus  Chrift.  It  is  moreover  univer- 
fally  acknowledged,  that  the  gofpel  promifes 
eternal  life  to  all  who  do  thus,  or  to  all  real 
'  chriftlans  \  And  it  is  reprefented  as  a  won- 
derful manifeilation  of   the  goodnefs  of  God 

to 


cofineEied  with  Strivings  &"€.        67 

to  men,  that  he  fhould,  in  this  way,  pro- 
mife  falvation  to  them.  Now,  if  tliefe  concep-. 
tions  and  rcprefentations  are  juft,  as  they  iin- 
queflionably  are  ;  it  ma}^  from  hence  be  clearly, 
inferred,  that  there  is  grace  accompanying  the, 
difpenfation  of  the  gofpel,  fufficient  to  render 
it  efFeftual  to  the  falvation  of  thofe  who  hear 
it,  provided  they  are  really  defirous  of,  and  en- 
deavour after  it :  Or,  in  other  words,  that  God 
will  certainly  afford  to  fuch  perfons,  all  need- 
ful influences  of  his  Spirit  to  this  end;  andcon- 
fequently,  for  their  renovation  and  fan6tifica- 
tion  :  For  unlefs  there  is  fuch  grace  attending 
this  difpenfation,  or  actually  attainable  by  all 
in  general  who  hear  the  gofpel,  and  defire 
the  falvation  therein  revealed,  vvhere  is  the 
goodnefs  of  God  to  them  in  this  difpenfation  ? 
What  becomes  of  thefe  "  good  tidings  of  great 
joy  to  all  people  ?"  or  how  can  this  revelation, 
with  any  propriety,  be  called  good  tidings  to 
all  ?  Is  there  any  real  kindnefs,  mercy  or  gopd- 
neis,  in  offering  falvation  to  guilty  creatures, 
and  inviting  them  to  accept  it,  on  fuch  terms 
as  are  to  them  impracticable,  tho'they  defire  ir, 
and  drive  to  this  end: — impradicable,  I  mean, 
with  all  the  helps  and  advantages  that  God  af- 
fords, or  will  afford  to  them,  tho'  they  feck 
them  in  the  beft  manner  their  circumllanccs 
will  admit  of?  I  mud  confefs,  I  cannot  lee 
any  goodnefs  herein.  There  fecms  to  be  no 
real  difference  between,  not  offering  them  fal- 

1 2  vation 


68  Obtainmg  eternal  Life 

vation  to  all,  and  offering  it  on  fuch  terms  as 
thefe  ;  unlefs   it  be  in   this  refped,  viz.  That, 
upon  the  former  rLippofitionjiinners  would  have 
no  juft  caiife  for  complaint :  They  could  only 
fay,  that  God  had  dealt  in  a  way  of  ftrict  juf- 
tice  with  them  ;  not  (hewing,  nor  even  feem- 
ing  to   (hew,  any  mercy  to   them.     Whereas, 
on  the  latter  fuppofition,  that   the  terms  pro- 
pofed   are    really  impra^licablc,  by  any  who 
defire,  and  endeavour  to  obtain  falvation,  they 
would    feem   to  have  fome   ground    to  com- 
plain, that  they  were  infulted  in  their  mifery, 
under  the  fallacious   pretext  of  "  rich  good- 
nefs,  forbearance  and  long-fuffering".  —  God 
might,  indeed,  have  juftly  Idfc  guilty  mankind 
to  perifli    in    their   fins,    without  providing  a 
Redeemer  for  them,  or  propofing  any  terms  of 
reconciliation  with  them.     But  if  he  is  pleafed 
as  it  were  to  enter  into  a  treaty  with  them  ;  to 
make  overtures  of  peace  to  them  ;    and  fends 
ambafladors  to  befeech  them  in  his  name  to  be 
reconciled  to  him ;  not  only  goodnefs,  but  even 
natural  jullicc,  fecms   then  to  require,  that  the 
terms  propofed  (hould  be  fuch,  as  creatures  in 
their  fituation,  all  things  confidered,  may  com- 
ply with,  and   fo  receive   the   benefit  offered, 
provided  they  really  delire  it.     For  otherwife, 
as  w^as  intimated  before,,  fuch  propofals  feem  a 
real  infulc  ou  the  miferable,.  under  the  pretext 
of  wonderful   goodnefs   and  grace.     We  may 
jfrom   hence  tiicreforc  clearl^y  infer,  that  God 

will 


conneSied  with  Strivings  &^c.       69 

will  give  his  holy  Spirit  to  thofe  who,  fcnfiblc 
of  their  need  thereof,  have  recourfe  to  him  ; 
and  really  ftrive  to  obtain  life  ; — •  unlefs  you 
will  fuppofe,  that  we  may  fee  the  kingdom  of 
God,  or  finally  enter  in  at  the  (trait  gate,  with- 
out being  born  of  the  Spirit. 

(14.)  It  is  very  generally  allowed,  that 
thofe  who,  having  had  the  gofpel  preached  to 
them,  do  not  actually  comply  with  the  method 
offalvation  revealed  therein,  and  fo  finally 
obtain  eternal  life,  will  have  an  aggravated 
condemnation  at  the  laft  day.  This  is  agreea- 
ble to  the  reprefentations  of  fcripture  in  man}'' 
places.  But  what  reafon  ?  what  juitice,  would 
there  be  in  this,  if  thefe  finful  and  unhappy 
men  were  never  really  put  into  a  capacity  for 
obtainina:  this  falvation  ?  or  never  had  it  made 
pofTible  to  them,  tho'  they  defired  and  endea- 
voured to  become  partakers  of  it  ?  Are  men, 
even  tho'  guilty,  and  deferving  of  wrath,  to 
be  firlt  mocked  with  the  offers  offalvation  by 
Jefus  Chrift,  upon  terms  really  impracticable 
to  them,  tho'  the}^  defire  to  comply  with  them  ; 
and  afterwards  to  receive  a  condemnation  pe- 
culiarly aggravated,  on  account  of  their  non- 
compliance with  thefe  offers  ! — .  ''  Far  be  it 
from  God  that  he  fliould  do  wickedly  ;  and 
from  the  Almighty,  that  he  fliould  pervert 
judgment  ''  !  Are  not  his  ways  equal  !  — 
J3ut  this  were  contrary  to  our  cleareft  ideas  pf 

equity, 


*]0  Obtaining  eternal  Life 

equity,  of  juft  and  fair  dealing  :  It  were  not 
only  void  of  all  goodnefs  ;  biit  fo  cruel  and 
tyrannical,  that  it  would  be  highly  blafphe- 
mous  to  attribute  fuch  a  condud  to  God  ;  who 
is  not  only  infinitely  removed  from  all  nnrigh- 
teoufncfs,  but  "  good  unto  all,  and  his  tender 
mercies  over  all  his  works.  "  And  yet  fuch  a 
conduct  muft  be  afcribed  to  him,  unlefs  we 
fuppofe,  that  the  falvation  revealed  is  aftually 
attainable,  (  and  confequently  the  gift  of  the 
holy  Spirit  )  by  all  thofe  who  defite,  and  ufe 
their  endeavours  to  this  end  — •  I  fpeak  upon 
the  fuppofition  mentioned  above,  in  which 
chriflians  are  very  generally  agreed  ;  viz.  that 
all  thofe  who  do  not  actually  comply  with  this 
method  of  falvation,  fo  as  at  laft  to  obtain 
eternal  life,  are,  for  fuch  non-compliance,  to 
receive  a  very  aggravated  condemnation.  And 
thofe  who  pretend  to  reconcile  fuch  a  method 
of  conduct  with  jullice,  feem  properly  to  fall 
under  the  cenfure  of  "  fpeaking  wickedly  for 
God.  " 

I  HUMBLY  conceive,  that  there  is  not  one 
of  the  above  arguments,  but  what  is  ftricHy 
conclufive,  even  when  taken  fcparately.  How- 
ever, as  was  intimated  before,  the  abfolutc 
decifion  of  this  queftion  is  not  refted  upon  any 
one  of  them,  exclufively  of  the  reft  ;  but  upon 
the  joint  force  and  refult  of  all.  And  being 
thus  confidered,  there  appears  to  mc,  not  only 

fatis- 


conneSied  with  Strivings  &^c.        y  i 

fatisfaftory  and  conclufive  evidence  in  favour 
of  the  doctrine  propofed  to  be  proved  ;  but  a 
full  blaze  of  it,  fo  as  to  take  away  even  the 
poflibility  of  doubt,  from  any  perfon  of  a  to- 
lerable comprehcnfion  of  mind,  who  ferioufly 
attends  to  it  ; « — ■  unlefs  he  is  under  the  influ- 
ence of  fome  very  unhappy,  tho'  I  do  not  fay, 
criminal  prejudices  —  But  you  are  to  judge 
for  your  felves. 

If  it  fhould  be  faid,  that  fome  diiEculty  ari- 
fes  from  the  latter  part  of  the  fame  verfe,  of 
which  my  text  is  a  part  ;  —  "  For  many,  I 
fay  unto  you,  ih^Wfeek  to  enter  in^  andjlmll  not 
he  able  "  :  a  clear  and  full  folution  of  this,  is 
contained  in  the  verfes  following.  From 
whence  it  is  manifeft,  that  our  Lord  does  not 
mean,  that  they  "  lliall  not  be  able  ",  tho' 
they  ftrive  during  the  time  of  their  vifitation  ; 
but  after  it  is  elapfed.  For  he  proceeds  thus: 
"  When  once  the  mafter  of  the  houfe  is  rifen 
up^  and  hath  jlvtt  to  the  door^  and  ye  begin  to 
ftand  without,  and  to  knock  at  the  door,  fay- 
ing, Lord,  Lord,  open  to  us;  and  he  fhall 
anfwer  and  fay  unto  you,  I  know  you  not 
whence  you  are  :  Then  fhall  ye  begin  to  fay. 
We  have  eaten  and  drunk  in  thy  prefence, " 
&c.  Here  you  fee,  when  it  is  that  many  fhall 
feek  to  enter  in,  and  iTiall  not  be  able;  "j/z. 
when  the  mafter  of  the  houfe  is  rifen  up,  and 
hath  /'///  to  the  door  :  Which,  by  the  way,  is 

fo 


7*2  Obtainwg  eternal  Life 

fo  far  from  implying,  that  they  fliall  not  be 
able  to  enter  in,  tho*  they  ftrive  during  the 
day  of  their  vifitation,  that  it  implies  the  di- 
red:  contrary,  viz,  that  the  door  is  not  then 
Jl)ut^  but  open  ;  and  that  they  are  able,  all  things 
being  confidered,  to  enter  in  thereat,  if  they 
really  drive  to  this  end.  So  that  thefe  words 
are  plainly  parallel  with  thofe  in  Proverbs . — 
"  Becaufe  I  have  called,  and  ye  refufed  ; — I  alfo 
will  laugh  at  your  calamity  —  when  your  fear 
Cometh  as  defolation,  and  your  deftruclion 
Cometh  as  a  whirlwind  ;  when  diftrefs  and 
anguifh  cometh  upon  you.  Then  fliall  they 
call  upon  me,  but  I  will  not  anfwer ;  they 
/hall  feek  me  early,  but  they  fhall  not  find  me." 
In  which  words  it  is  alfo  clearly  implied,  that 
if  finners  flrive,  call  on  God,  and  feek  him  dili- 
gently, before  that  time  cometh,  he  will  fure- 
ly  anfwer,  and  be  found  of  them. 

If  it  fhould  be  farther  faid,  that  an  unrege- 
nerate  man  cannot  be  fuppofed  to  flrive,  feek, 
or  do  any  thing  elfe,  in  a  truly  holy  manner, 
fo  as  to  be  pleafing  to  God  ;  and  confequently, 
that  God  cannot  be  fuppofed  to  have  connec- 
ted the  attaining  of  eternal  life  with  their  en- 
deavours :  It  is  anfwered,  That  what  God  has 
conneded  eternal  life  with,  can  be  known  only 
from  his  own  word.  To  f/jat  wc  have  been 
appealing;  and  have  found,  that  he  has  therein 
adually  connec^led  falvation  with  the  endea- 
vours 


comicBcd  v)ith  Strivings  ixc.  7^ 

vbufs  of  Tinners.     And  there  is  fome  real  dif- 
ference  between  the  temper  and  alliens   of  a- 
wakened    flnncrs  ; — awakened    by    God's    own 
w^ord  and   fpirit;    hiingring   and  thirfling   after 
righteoufnefs,  and  ftriving  to  enter  in  at  the  ftraif 
gate  ;  and  the  temper  and  actions  of  thofe,  who 
are  proceeding  headlong  in  their  criminal  courfes. 
Thp'  the  actions  of  the  former  are  no  ways  me- 
litorious,  yet  they  are  certainly,  to  fay  the  leaft, 
not  fo  difpleafing  to  God,  as  thofe  of  the  latter. 
Yea;  finceGodhas  commanded  the  unregenerate, 
while   and  as  fuch,  to  ftrive,  feek,  &c.    it   muft 
be  fuppofed,  that  he  requires  them  to  drive  in  the 
exercife  of  fuch  faculties  as  they  have,  not  of  fuch 
as  they  have  not.     Their  driving  in  the  exercife 
of  thcfe  powxrs,  may  therefore  properly  be  cal- 
led obedience  to  hini,  or   fiid  to  partake  of  the 
nature    thereof.      And   if  there    be   in    it   any 
thing  of  the  nature  of  obedience,   it  has  alfo 
fomething  of  the  nature  of  good  ;  and  fo  cannot 
be  wholly  unpleafing  to  God.     It  muft  therefore 
render  thofe  who  perform  it,  more  fuitable  objefts 
of  his  favour  and  mercy  than  thofe  are,  who  do  not 
drive ;  but  commit  iniquity  with  greadinefs.  And' 
if  fuch  finners  are  in  the  leaft  degree  more  fuitable 
obje6]:s  of  mercy,  than  the  thoughtlefs  and  hard- 
ned,  this  affords  an  intelligible  rcafon  why  God, 
willing    to    fhew    his    mercy,    fliould    conned 
eternal  life  wath  the  ji^n-uz^zg-   of  the  former;  at 
lead  in  preference  to  the  crimes  of  the  latter :— i' 
Tho'  it  is  by  no  means  under  the  notion  of  any' 

K  real 


74  Ohtaimng   eternal  Life 

real  merit,  or  good  dcfert  in  thofe  who  ftrive, 
that  God  has  promifcd  his  holy  Spirit,  and  there- 
with, eternal  life  to  them.  Befides :  In  the  way 
of  objecting  above-mentioned,  it  might  be  thought 
irrational  to  fuppofe,  that  God  had  connected 
eternal  i^ilvation  with  any  thing  in,  or  done  by, 
the  regenerate  themfelvcs.  For  is  there  not  im- 
perfeclion  and  Gn  attending  even  them,  and  what- 
ever they  do  ?  And  yet  it  is  acknowledged,  that 
God  has  connc6led  eternal  life  with  their  faith,love, 
&c.  tho'  it  is  for  Chriff  s  fake,  that  thefe  promifes 
are  made  to  them  ;  not  on  account  of  any  merit 
in  themfelves.  To  fiim  up  all  in  a  word  :  Thofe 
\yho  objec^l:  in  this  manner,  feem  to  forget,  that 
in  the  gofpel  God  is  profelfedly  treating  with  us 
as  degenerate,  finful  creatures,  who  can  do  noth- 
ing that  is  perfe(^tly  holy,  and  who  deferve  wrath ; 
—that  he  is  treating  with  us  about  our  eternal 
happinefs,  upon  quite  another  footing  than  that 
of  law  or  juftice,  for  the  manifeftation  of  his 
goodnefs  and^grace  ; — -^.ipon  the  footing  of  a  new 
covenant  eftabliflied  in  a  Mediator,  who  died 
for  all,  the  juit  for  the  unjull:  ;  in  whom  all  the 
promifes  of  God  to  finners  are  made,  and  in 
whom  they  are  all  ''  yea  and  amen."  Had  thefe 
tilings  been  duly  confidered,  lurely  we  fhould 
not  have  had  this  objcftion  fo  much  infilied  on 
as  it  has  been,  That  no  a61ions  of  the  unrcgene- 
rate  are  truly  good  and  holy ;  and  therefore,  thaf 
no  promifes  of  good  can  be  ftippofed  annexed 
to    their    cnd^^avcurs ;    to  any  <hing  that  tjiey 

can 


conneBed  vjith  Strivings  &c.  yj; 

can  do.  Which  obje(5lion  is  intircly  grounded 
on  a  falfe  hypothcfis  ;  a  feeble  fupport,  which 
being  taken  away,  the  objection  falls  of  courfe  ; 
and  appears,  as  it  really  is,  weak  and  unfolid,  tho* 
infilled  on  by  fome  worthy  men. 

If  it  fliould  be  farther  objefled,  that  this  doc- 
trine of  a  certain  connexion  between  ihiving,  and 
obtaining  falvation,  has  a  tendency  to  give  eafe 
to  the  minds  of  finners  ;  and  to  make  them 
reft  fatisfied  with  fomething  fhort  of  regene- 
ration, under  a  notion  that  they  are  already  in 
a  fafe  eftate,  in  refpe^t  of  their  endeavours ;  and 
fo  may  be  a  means  of  deftroying,  inftead  of  fav- 
ing  their  fouls :  It  is  anfwered,  That  if  it  mini- 
fters  hope  to  awakened  finners,^  and  no  morr  ♦■^-«'^n 
the  gofpel  affords  ;  fo  much  the  better :  ana, 
that  it  really  affords  them  no  more,  has  been  ful- 
ly fhown.  Our  merciful  Redeemer  defigned  that 
fuch  perfons  fhould  have  comfort  and  hope  ;  he 
gives  it  to  them  himfelf  ;<>in  whiclir  refp^cl'  they 
have  a  right  to  it  :  And  wl:^at  thq,Xord  Lnvethy 
his  fervants  fliouId  not  take  awi7y.-r^i\s  to  the 
tendency  of  this  doclrine  to  lull  Citners'  into  a 
ftate  of  fecurity,  or  to  make  them  caiie  iiriving  ; 
this  is  quite  remote  from  good  fenf^.  What  I 
does  telling  them,  that  they  m-^^l:  ftjive  with 
perfeverance ;  that  this  is  abfoluvciy  neceffary  ; 
and  that  if  they  continue  to  ftrive,  it  fliall  not  be 
in  vain  ;  does  this  tend  to  ma.x^'^  ,ucm  remifs,  and 
think  themfeives  fafe  without  flriving  !  How  ab- 

K  2  furd 


7^  Ohtdining  eternal  L'jfc 

fiird  is  this !  But  this  obje(51;ion  may  be  retorted 
with  unanfvverable  force,  againft  the  contrary  doc- 
trine. For  if  finners  are  told,  that  there  is  no 
fort  of  connexion  between  any  of  their  endea- 
vours, and  obtaining  eternal  life  ;  but  that  they 
may  perifh  after  all  ;  this  has  a  dired  and  mani- 
feft  tendency  to  difhearten  them ;  and  make  them 
give  over  thofe  endeavours,  which,  they  fuppofe, 
may  be  thus  fruitlefs.  For  hope  is  one  of  the 
moft  powerful  fprings  of  a6lion  ;  and  endeavours 
are  incompat^.SJe  with  defpair. — In  fliort ;  the 
doctrine  of  th:  ■  difcourfe,  which  affords  fo  much 
^onfolation  to  heavy-laden  finners,  is  no  other 
than  the  good  tidings  of  great  joy,  which  were  to 
be  unto  all  people  ;  the  very  doctrine  of  Him 
who  faid — "  The  Spirit  of  the  Lord  God  is  up- 
on me,  becaufe  the  Lord  hath  anointed  me  to 
preach  good  tidings  unto  the  meek ;  he  hath 
fent  me  to  bind  up  the  broken-hearted,  to  pro- 
claim liberty  to  the  captives,  and  the  opening 
of  the  prifbn.  to  them  that  are  bound:  To  pro- 
claim the  acceptable   year  of  the  Lord to 

comfort  all  that  mourn:  To  appoint  unto  them 
that  mourn  in  Zion ;  to  give  unto  them  beauty 
for  afhes,  the  oil  of  joy  for  mourning,  the  gar- 
ment of  praife  for  the  fpirit  of  heavinefs :  that 
they  might  be  called  trees  of  righteoufnefs, 
the  planting  of  the  Lord,  that  he  might  be 
glorified." 


'  KJLVKI,  I.  2,  3. 


T 


conneBed  with  Strivings  iyc.         yj 

HIS  fubjecfl  fuggefts  niiiinerous,  and 
very  important  reflexions ;  but  there  is 
time  only  for  the  few   which  follow. 


fft.  We  fee  from  henee  the  wonderful  good- 
nefs  and  mercy  of  God  ;  inafmuch  as  he  hat 
given  us  the  ftrongeft  afliirances  of  pardon  and 
eternal  life,  on  fuch  terms  as,  by  his  offered  grace, 
we  may  all  comply  with,  if  we  really  defire  to  do 
it :  Which  ought  to  be  acknowledged  with  the 
warmefl:  gratitude,  to  the  glory  of  s  name.  And 
how  juftly  is  the  revelation  which  difcovers  this 
grace,  and  unfolds  the  myfteries  of  it  -,  which 
difpels  our  anxious  fears,  and  raifes  guilty  worms 
to  the  hopes  of  glory,  honor  and  immortality : 
How  juftly  is  this  called,  ^  good  tidings  of  great 
joy  !'' — What  manner  of  love  hath  the  Father 
bcftowed  upon  us ! 

2dly.  It  appears,  that  tho'  the  falvation  of 
thofe  that  are  faved,  is  intirely  of  grace ;  yet  the 
defl:ru(5lion  of  all  who  perifh  under  the  difpenfa- 
tion  of  the  gofpel,  will  be  entirely  of  themfelves ; 
as  being  owing,  not  fo  properly  to  this,  that  they 
were  finful  creatures,  (fof  that  is  common  to 
them  with  thofe  that  are  faved)  as  to  their  neg- 
lecft  and  contempt  of  that  method  of  falvation 
from  fin,  which  was  revealed  to  them.  Nor  will 
one  of  thefe  miferable  men  be  able  to  plead  in 
the  judgment  of  the  great  day — "  Lord,  I  care- 
fully attended  to  thy  gofpel,  and  heartily  drove, 

according 


78  Obtaining  eternal   Life 

according  to  thy  command,  to  enter  In  at  the 
ftrait  gate :  Do  not  therefore,  I  befeech  thee  by 
the  bowels  of  thy  mercy,  now  fhut  it  againft 
me  ! — Lord,  Lord,  open  unto  me  ;  for  I  believed 
thy  words ;  and  earneftly  endeavoured  to  walk  in 
that  path  of  life,  which  was  marked  out  by  thee.  " 
* — Many,  we  know,  will  be  able  to  plead, ''  We 
have  eaten  and  drunk  in  thy  prefence  ;  and  thou 
haft  taught  in  our  ftrects."  But  this  is  a  very 
diiFerent  thing  ;  a  plea  of  no  real  force,  as  the 
other  would  evidently  be.  And  if  none  will  be 
able  to  make  the  former,  as  they  certainly  will 
not ;  what  can  they  fay  againft  the  righteoufnefs 
of  fuch  a  fentence  as  this  ? — "  Depart  from  me, 
ye  curfed,  into  evcrlafting  fire,  prepared  for  the 
devil  and  his  angels." 

3dly.  Let  all  therefore  be  exhorted  to  ftrive, 
now  they  are  "  able"  to  enter  in  at  the  ftrait 
gate ;  left  they  fhould  thus  feek  to  enter  in  here- 
after, and  ''  not  be  able."  Is  it  not  worth  while, 
my  brethren,  to  ftrive,  that  you  may  efcape  the 
wrath  to  come  ?  that  you  may  receive  a  crown 
of  righteoufnefs  and  glory  from  the  Lord's  hand ; 
and  be  admitted  to  "  fit  down  with  Abraham, 
Ifaac,  and  Jacob,  and  all  the  prophets,  in  the 
kingdom  of  God  ?"  Is  it  not,  that  you  may 
be  admitted  to  fit  with  Chrift  on  his  throne, 
*'  even  as  he  alfo  overcame,  and  is  fet  down  with 
his  Father  on  his  throne  1"  What  great  pains  do 
you  take  to  avoid  fome  inconfiderable  evil,  and 

to 


conneBed  %vlth  Striving,  &c.  yc) 

to  obtain  fome  inconfiderable  good,  even  when 
the  fuccefs  of  your  endeavours  is  uncertain  ?  And 
will  you  not  endeavour  to  avoid  fo  great  an  evil 
as  ''  everlafling  cleflru^lion  r"  and  to  obtain  fo 
inertimable  a  prize  as  is  now  fet  before  you  ; — 
"  the  prize  of  our  high  calling  of  God  in  Chrift 
Jefus?" — efpecially  when  you  are  affured  by  the 
word  and  promife  of  God,  that  he  will  render 
your  endeavours  efFe6tual  to  thefe  important  ends? 
Will  you  not  ftrive,  when  He  invites  ?  when  He 
commands,  who  hath  both  "  the  key  of  David,'' 
of  the  kingdom  of  heaven  ;  and  the  ''  keys  of 
hell  and  of  death  !" — who  openeth  and  no  man- 
fhutteth  ;  and  fhutteth,  and  no  man  openeth  ! 
Do  not,  1  befcech  you,  delay:  For  human  life  is 
precarious  ;  and  altho'  your  own  fhould  be  pro- 
longed, yet  if  you  go  on  to  provoke  God  by 
your  fins,  he  may  perhaps  give  you  over  to  a  re- 
probate mind ;  fo  that  you  will  only  live  to  fill 
up  the  meafure  of  your  fins.  "  To  day  then,  if 
you  will  hear  his  voice  I" 

4thly.  Let  me  exhort  all  thofe,  who  may 
imagine  that  they  ftrive  to  enter  in  at  the  ftrait 
gate  ;  and  fo,  that  they  are  in  the  way  that  lead- 
eth  unto  life,  to  examine  themfelves  ferioufly  as 
to  this  point.  There  are  many  perfons  who 
think  of  this  matter,  and  do  fomething  with  a 
view  to  their  future  happinefs  ;  who  cannot  yet 
be  faid  to  ftrive  in  the  fenfe  of  our  Saviour. 
Have  you  ever  been  awakened  to  a  fenfe  of  your 

fins  ? 


8a  Ohtmning  eternal  Life 

fins  ?  Are  your  defires  to  obtain  the  "  great  falva- 
toon/'  ftrong  in  fome  proportion  to  its  impor- 
tance? ftrongcr  than,  to  obtain  any  worldly  good  ? 
Do  you  diligently  inquire  after  the  way  of  life, 
which  God  has  revealed?  Do  you  make  it  your 
pra^ice  to  pray  to  him  ?  Do  you  endeavour  to 
mortify  your  lulls  ?  Do  you  ftrive  to  keep 
his  known  commandments ;  ftill  acknowledging 
that  you  are  unprofitable  fervants ;  and  faying 
with  the  publican,  "  God  be  merciful  to  me  a 
a  (inner  ?"  If  you  do  not  ftrive,  after  fome  fuch 
manner  as  this,  you  cannot  be  thought  to  ftrive 
in  the  way  which  Chrift  commands  :  And  you' 
know  the  confequence. — But  if  you  do  thus,  I 
may  fafely  tell  you  at  leaft,  that  you  are  not  far 
from  the  kingdom  of  God  ;  that  you  are  in  the 
way  of  his  bleffing;  and  that  ''  in  due  time  you- 
fhall.  reap,  if  you  faint  not/' 

5thly.  It  appears,!  think,  that  the  main  point 
which  I  have  endeavoured  to  cftablifli  in  this  dif- 
courfe,  is  not  only  a  certain  truth,  but  a  very 
important  one.  It  is  fo,  particularly  in  two  ref- 
pefts.  It  is  a  clear  and  full  vindication,  both  of 
the  juftice  and  goodnefs  of  God,  in  his  dealings 
with  men:  As  it  fliews,  that  h^  has  a6lually 
put  thofe  who  live  under  the  gofpel,  into  a  ca- 
pacity of  obtaining  falvation,  if  they  defire  it ; 
and  confequently,  that  thofe  who  perifh,  will  be, 
in  a  ftridly  proper  fenfe,  their  own  deftroyerS; 
Whereas,  if  this  do^rine  is  denied,  it  will  not  be 

fo 


conneSled  with  Strivmor^  ^c*     f  8 1 

lb  eafy  to  make  thefe  things  appear.  Such 
a  denial  will  bear  hard  on  the  veracity  and 
fincerity  of  God  in  his  word,  wherein  he 
declareth  his  great  love  and  compaffioii 
to  finful  men :  And  it  will  be  impoffible  oa 
this  fuppofition,  (  that  we  may  Itrive,  and 
yet  not  obtain  )  to  (hew  the  judice  of  pu- 
nifhing  all  fuch  as  fall  Ihort  of  this  falvation, 
in  a  fignal,  exemplary  manner,  as  defpifers 
of  God's  grace.  But  all  this  will  be  clear  and 
manifeft,  if  eternal  life  is  really  connected  with 
ftriving — -This  is  an  important  doctrine  in 
another  refpe6l :  Sinners  ought  to  have  all  the 
encouragement  to  ftrive,  which  can  be  given 
them  according  to  the  word  of  God.  We 
know,  alas  !  how  backward  men  generally 
are  to  take  pains  in  religion  ;  how  difficultly 
they  are  perfwaded  to  forfake  their  wicked 
practices  ;  and  to  labour  here,  that  they  may 
finally  enter  into  re/t.  All  poffible  encourage- 
ment, therefore,  ought  to  be  given  them,  in 
order  to  overcome  this  relu6lance.  And  it  is 
plain,  that  there  is  far  greater  encouragement, 
on  the  fuppofition  that  there  is  a  certain  con- 
nexion between  their  ftriving  and  obtaining, 
than  on  the  contrary,  that  all  their  endeavours, 
however  diligent,  uninterrupted,  and  of  long 
continuance,  may  perhaps  be  in  vain.  Be  the 
falvation  of  their  fouls  ot  ever  fo  much  impor- 
tance ;  yet  if  they  fuppofe  that  this  may  be  the 
cafe,  it  muft  needs  prove  a  great  difcourage- 
meiit  to  them.     Such  doubr,  or  uncertainty, 

L  has 


8  2  Obtaining  eternal  Life 

has  a  direft  tendency  to  difhcartcn  them  ;  to 
damp  their  endeavours  :  Tho'  it  is  allowed, 
that  we  ought  in  reafon  to  flrive,  cv^en  upon 
the  fuppofition  of  fuch  uncertainty. 

We  fee  then,  my  brethren,  how  much  thofe 
who  deny,  there  is  any  lore  of  connexion 
between  the  mofl:  earncft  endeavours  af  fin- 
ncrs,  and  their  obtaining  eternal  life,  difhonor 
God,  by  denying  his  grace  in  one  material 
point  ;  we  fee  how  their  dodrine  tends  to  dif- 
courage  thofe,  who  are  really  *' feeking  the 
way  to  Zion  ;  "  how,  to  "  break  the  bruifed 
reed,  and  quench  the  fmoaking  flax  "  ;  and, 
in  fine,how  it  tends  rather  to  excufe  thofe  who 
fall  fhort  of  falvation,  than  to  juftify  the  ways 
of  God  ro  men.  All  this  is  manifeil  :  Tho\ 
by  the  way,  I  am  far  from  charging  any  ill 
intention  on  thofe  who  deny  fuch  a  connexion 
as  has  been  fpoken  oi.  But  their  doctrine  is 
certainly  bad,  however  good  their  defignsbe; 
of  which  God  is  the  only  proper  judge  ■ — But 
fome  there  are,  who  go  much  further  :  They 
not  only  deny  any  certain  connexion  ;  but  af- 
fert  that  a  perfon,  going  on  in  his  fins  without 
remorfe,  is  altogether  as  likely  to  obtain  falva- 
tion at  lad,  as  one  who  is  convinced  of  his  fin- 
ful  ftate,  and  ufes  his  utmoft  endeavours  to 
obtain  cternaHife  I  Yea,  there  are,  who  go 
beyond  this ;  afferting  that  all  an  unregene- 
rate  man  does,  or  can  do,  is  fo  far  from  ha- 
ving any  real  tendency  to  promote  his  falva- 
tion, 


conneSied'wiih  Strvving^  &^c.         83 

tion,  that  it  is  but  r-ebeilion  againd  God,  and 
fo  fets  him  at  a  ftill  greater  diltance  from  Him  ! 
To  fuch  lengths  as  thefe,  forae  men  have  gone, 
in  purfuance  of  certain  falfe  principles  which 
they  have  unhappily  imbibed,  as  principles  of 
chriftianity  :  Yea,,  and  have  reprefented  the 
belief  of  thefe  impious  notions,  as  effential  ar- 
ticles of  faith  ;  as  if  thofe  who  denied  them, 
were-  both  ftrangers  and  enemies  to  the  grace 
of  God  !  Now,  if  only  the  denial  of  any  cer- 
tain connexion  between  the  endeavours  of  fin- 
ners,  and  their  obtaining  eternal  life,  is  in 
fome  meafure  to  difliohoiGcd  ;  to  throw  need- 
lefs  difcouragements  in  the  way  of  thofe  wiio 
Ibive  to  obtain  falvation,  and  to  prevent  others 
from  driving  ;  what  Ihall  we  fay  of  this  other 
doctrine,  which  fuppofes  all  the  endeavours  of 
the  unregenerate,  rather  to  aggravate  their 
guilt,  and  fo,  their  damnation,  than  to  pro- 
mote their  future  well-being  !  What  is  the  re- 
lult  of  fuch  doctrine  as  this,  but  that  fjnncrs 
ihould  keep  themfeives  as  fecure  and  uncon- 
cerned as  poifible,  inftead  of  fhiving  to  enter- 
in  at  the  ilrait  gate  ?  the  former  being,  of  the 
two,  more  likely  to  ifllic  in  their  falvation^ 
than  the  latter.  Whatever  apology  may  be 
made  for  thofe,  who  "only  deny  a  connexion  ; 
it  is  extremely  difficult  to  make  any  tole- 
rable one,  for  thefo  other  pcrfop.s  mentioned, 
unlefs  it  be  this,  that  they  arc  bcfide  them- 
lelvcs,  and  know  not  what  they  fay.  For 
thefe  notions  are  fo  oppofite  to  reaibn,and  the 

L  2.  whole 


84  Obtalnmg  eternal  Life 

whole  tenor  of  fcriptnre  ;  they  tend  fo  direcflly 
to  make,  or  to  keep  men,  wicked  ;  that  if  any 
one,  in  his  fenfes,  couU  be  fuppofed  to  advance 
them,we  could  hardly  put  any  other  conftruc- 
tion  upon  his  doing  fo,  than  that  he  defigned 
to  reprefent  the  ever  good  and  glorious  God  in 
the  mod  odious  light  poflible  ;  to  bring  a  re- 
proach upon  the  chriflian  religion  ;  to  difcou- 
rage  linners  from  endeavouring  to  obtain  the 
falvation  revealed  therein;  and  even  to  fill  the 
world  with  all  manner  of  impiety  and  vice. 
Which  God  forbid  any  man  fhould  really  de- 
fjgn  I  And  rather  than  believe,  any  are  fo  a- 
bandoned,  we  ought  charitably  to  hope  that 
thofe  who  teach  fuch  doctrines,  are  only  out  of 
their  wits- — • 

*^  How  beautiful  upon  the  mountains  are  the 
"  feet  of  him  that  bringeth  good  tidings,  that 
"  publiflieth  peace,  that  bringeth  good  tidings 
"  of  good,  that  pubhflicth  falvation  "  !  —  But 
"what  if  one  of  thofe,  who  fhould  be  the  bearers  of 
thefe  tidings,  fhould  bring  only  fuch  as  thefe  ? 
• — "  Men  and  brethren  !  You  are  all  in  a  flate 
"  of  fin  a;id  death  ;  juftly  liable  to  the  damna- 
^'  tion  of  hell.  But  God,  who  is  rich  in  mer- 
*'  .cy,  hath  provided  a  way  of  falvation  for 
^'  finners  :  He  hath  fent  his  Son  into  the  world, 
*'  not  to  condemn  the  world,  but  that  the 
*'  world  thro'  him  might  be  favcd.  O  un- 
''  fi^eakable  goodnefs  !  Grace  !  Grace  !  Glory 
^^  to  God  in  the  highcfl,  on  earth  peace,  good- 

''  w^ill 


conneSied  with  Striving y  Mc.         8  5 

"  will  towards  men  ; — finful,  guilty,  miferable 
"  men  I  • — 'However,  do  not  millake  me,  my 
"  friends,  as  if  I  fuppofed  you  were  all,  orin- 
**  deed  any  of  you,  really  put  into  a  capacity 
'^  for  obtaining  falvation  by  Chrift,  altho'  you 
*'  fhould  defire  it,  and  ufe  your  utmoft  endea- 
''  vours  to  that  end.     No  !  in  order   to  your 
*'  efcaping  eternal  damnation,  and  entering  in- 
*'  to  the  kingdom   of  heaven,  it  is  necellary 
^'  that  you  fhould  become  true  chriftians,  or 
"  new  creatures.     But  this  is  as  much  out  of 
*'  your  power,  as  to    create   new  worlds,  or 
"  to  annihilate  the  old  :    Neither   may   you 
^'  depend  on  the  grace  of  God  to  renew    and 
"  fanclify  you,  tho'  you  fhould  cry  day  and 
"  night  unto  him,  and  drive  to  put  yourfelves 
"  in  the    way   of  his  bleffing.     All  this  may 
''  prove  in  vain.     Yea,  thofe  perfons  who  aie 
*'  going  on  in  their  fins  without  any  remorfe, 
*'  are  at  leaft  as  likely  (  if  not  more  fo  )  to  be- 
''  come  fubjc6ls  of  the  fpecial,  laving  grace  of 
''  God,  as  3'ou  w^ill  be  with  all  your  itrivings, 
''  while  in  an  unregenerate  ftate.     You  need 
'^  fpiritual  wifdom  ;  and  are  indeed  direfted  to 
'^  pray  for  it :    but  unlefs  this  wifdom  is  lirft 
''  given  to  you,  you  cannot  pray  for  it   fo  as 
''  to  obtain  it.     You  need  a  new  heart  ;  but 
'^  you  muft  firft  have  fuch   an  heart,  before 
"  you  can  "  inquire  '*   of  God    aright,  to  be- 
ftow   it   on  you.     You  need  the  pardon  of 
fin,  for  which  you  are  alfo  to  pray  ;  but  un- 
lefs 3^ou  are  lirft  in  a  regcneratCj  and  there- 

''  fore 


ec 


it 


86  Qhtaining  eternal  Life 

fore  in  a  pardoned  (late,  Qod  may  not  hear 
your  prayers,  and  pardon  your  fins.  You 
need  a  principle  of  fpiritual  life  ;  for  which 
you  are  to  apply  yourfelves  to  God  inChrift; 
but  then  you  are  to  remember,  that  you  are 
tocarr3ahis  fame  principle  with  you,  in  going 
to  God  for  it;or  to  pray  in  the  adual  exercife 
of  it,  when  you  pray  for  it  :  Oiherwife  you 
cannot  expecf  that  God  will  give  it  to  you 
— You  fee  plainly  then,that  all  your  prayers 
and  endeavours,  while  unregeherate,  may 
be  to  no  purpofc  — ^  Yea,  farther  :  To  deal 
plainly  and  iincerely  with  you,  I  muft 
tell  you,  that  all  fuch  prayers  and  ftrivings, 
inflead  of  having  the  leaft  tendency  to  pro- 
mote your  falvation,are  but  rebellion  againfl 
God  ;  and  fo  may,  not  improbabl}^,  be  a 
means  of  increaling  your  damnation.- — Such 
duties   are  more    to    be  feared  than  your 

other  fins It  is,  however,    poffible   that 

God  may  fave  fome  of  you,  by  afovereign, 
irrefiftable  aft  of  .his  grace,  inilantaneoully 
changing  your  hearts  ;  whether  you  do,  or 
do  not  feek  him. Thcfe  are  the  good  ti- 
dings of  great  joy,  which  I  bring  you  in 
the  name  of  my  divine  Master.  And 
now,  O  what  marvellous  love  is  manifefted 
to  a  guilty  world,  in  the  redemption  there- 
of by  Jefus  Ch  rift  !  How  rich,  how  abun- 
dant is  this  goodnefs  !  Take  heed  therefore, 
that  you  do  not  receive  the  grace  of  God 
in  vain.     For  as  to  thofc  of  vou,  (  perhaps 

''  the 


conneEied  with  Strivi?tg^  &^c.         87 

"  the  far  greater  .number  )  who  fliall  not  final- 

^'  ly  be  made   partakers  of  this   great  falva- 

"  tion  ;  howJLiftly  will  you  bethought  wor- 

"  thy  of  an  aggravated  condemnation,  as  def- 

"  pifersofit?  even  tho'  you  have  defired  it, 

*'  and   endeavoured  to  obtain   it  ;  J}riving  to 

"  enter  in  at  thejlrait  gate  1  " 

Now,  would  this  he  go  fp  el-preaching  ?  Would 
a  fermon  in  this  ftrain,  be  really  "  good  ti- 
dings of  great  joy  to  all  people"  ?  Are  wande- 
ring prodigals,  perifhing  in  a  ftrange  land,  to 
be  brought  home  to  their  Father's  houfe  ?  is 
the  body  of  Chrill:  to  be  edified  ?  are  Jews, 
Mahometans  and  Pagans,  to  be  taught  to  con- 
ceive highly  of  the  wifdom,  goodnefs  and 
grace  of  the  chriftian  difpenfation,  by  fuch 
reprefentations  as  this  ?  Are  the  ''  feet "  of 
thofe  who  bring  fuch  tidings,  really  ''  fliod 
with  the  preparation  of  the  gofpel  of  peace  " ; 
or  are  they  "  beautiful  on  the  mountains  "  ? 
Notwithflanding  the  cry  of,  "  Grace !  Grace !  " 
does  not  this  dodrine  favour  much  more 
of  Eial^  the  mount  of  curfmg,  than  of 
Gerizzim^"^  the  mount  ofblcffing  ? — but  more 
efpecially,  than  of  that  ''  holy  mount,  *'  to 
which  He,  w'ho  came  to  feek  and  to  fave  that 
which  v/as  loft,  lifed  to  rcfort  with  his  difci- 
plcs  ;  and  where  fuch  truly  "gracious  words" 

as 

*  Dcut.  Chap.  XXVH.   12,   13.  '*'  The.fe  (hall  /land    upon 
mount  Gcrizzim   to   blefs  the  people anU  tbefe  Jhall 

Jland  upon  mount  Ebal  to  cukse  '*—^ — 


ii 


8  8     Obtainhg  eternal  Life  conneEled^  Mc. 

as  ihefe,  ufed  to  proceed  out  of  his  facred 
mouch  ? — "  BlelTed  are  they  which  do  hunger 
"  and  thirft  after  righteoufnefs  ;  for  they  fliall 
"  be  filled  — .  Aik,  and  ye  fliall  receive  ;  feck, 
and  ye  fliall  find  ;  knock,  and  it  fliall  be  o- 
pened  unto  you:  For  every  one  that 
"  afl<:eth,  receiveth  ;  and  he  that  feeketh,find- 
"  eth  ;  and  to  him  thatknocketh,  it  shall 

*'    be    opened." — 'AxMEN   I 

THE    END. 

0xxxx><>:>;:^<x>::>c<>=:>ix>D<^<>::xxxxx><x>=o<>^;xx>:>:;x© 

PSALM     XL. 

Brady    and    Tate's  Veriion. 

1  T   Waited   meekly  for  the  Lord, 

X     'till   he  vou-~hfaf'd   a  kind    Reply ; 
Who    did    hif'    gracious  Ear  afford, 

and  heard  from  Heav'n  my    humble  Cry. 

2  He  took   me  from    the  difmal   Pit, 

when  founder'd   ceep  in    miry    Clay  ; 
On   folid   Ground  he  plac'd    my    Feet, 
and   fulfer'd    not    my    Steps  to   ftray. 

3  The  wonders  he  for  me  has  wrought 

iball  fill  my  Mouth  with   Songs  of  Praifej 
Arid  others,   to  his   Worlhip  brought, 
in   Hopes   of  like   Deiiv'rance    raile. 

9  In   full   Aflemblies   I   have  told 

thy  Truth   and   Righteoufnefs  at   large : 
Nor  did,  thou  know'ft,    my  Lips  withhold 
from  uti'ring  what  th  )u  gav'ft  in  charge  : 
10  Nor  kept  within  my   Breaft  confin'd 

thy   faithfulnefs,  and    faving    Grace  ; 
Em  pieach'd    thy   Love,  for   all   defign'd, 
that  all  might  That  and  Truth  embrace. 
21   Then   let   thofe  Mercies   I  declar'd 
to    others,    Lord,  extend    to  me  ; 
Thy  Loving-kindnefs  my   Reward, 

thy    Truth   my    (^^c   Protection    be. 


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